Dissertations / Theses: 'Pentecostal Church'

1

Foltz, Howard L. "Developing a church-based missionary preparation program for charismatic churches." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Yeung, Chun-kwong, and 揚振光. "Development of Wing Kwong Pentecostal Holiness Church." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31985579.

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Yeung, Chun-kwong. "Development of Wing Kwong Pentecostal Holiness Church." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947904.

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4

Dalton, Harold. "Things most surely believed among us theological unity in the charismatic movement for the purpose of world evangelization as exemplified by members of the steering committee of the North American Renewal Services Committee /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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5

Lord, Andrew Michael. "Network church : a Pentecostal ecclesiology shaped by mission." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1246/.

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This thesis develops a pentecostal ecclesiology using the structure of networks that leads to a fresh approach to contextualisation. It addresses the neglect in pentecostal scholarship of church structures beyond the congregation and of critical approaches to contextualisation. The pentecostal systematic methodology of Amos Yong is utilized, based on the synthesis of discerned experience (Spirit), biblical studies (Word) and the traditions of systematic and mission theology (Community). A trinitarian understanding of networks is developed and linked with an approach to the catholicity of the church that has a common essence and mission movement. This is shaped by the missionary nature of pentecostalism and rooted in an understanding of a church marked by Spirit baptism. The character of networks is defined in terms of partnership, a term with a rich mission understanding and seen also in the pentecostal tradition. A three-fold approach to contextualisation arises from the overlap between networks within and outside the church which is based on hospitality. Significantly, this thesis is the first in pentecostal ecclesiology to utilise a pentecostal methodology, to focus on structural and contextual issues and to develop a trinitarian network ecclesiology. It provides a fresh approach to catholicity, Spirit baptism, partnership and contextualisation.

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Davis, Dawn E. "Strong Black Women, Depression, and the Pentecostal Church." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6550.

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Depression is a global health concern and among the top two causes of disability and disease. African-Americans often seek help from the Black church, but Pentecostal churches may fail to provide effective support due to doctrinal beliefs. African-American women with depression struggle due to psychosocial implications of the diagnosis. This research study used social constructionism and the biopsychosocial model of health to explore the lived experiences of African- American women suffering from self-reported depression while attending Pentecostal churches in the Northeast United States. Fourteen women, ages 20 to 76, participated in this qualitative, phenomenological study. Data obtained from the semistructured, face-to-face interviewswas analyzed with Moustakas' modified Stevick-Colaizzi-Keen method. Findings included the following main themes: the Pentecostal church was ineffective in dealing with depression, participants drew comfort from personal faith in God, participants emoted through their behavior, most felt they had to wear a mask, traditional supports were used to deal with depression, strength was expected of them, they were blamed by the church for their depression, traumatic experiences were related to depression, and psychological harm was suffered because of Pentecostal church membership. Social change implications included the personal liberation of research participants who shared their experiences. Other implications include the potential for clergy to adopt more supportive practices for their members based on these findings and for mental health professionals to develop treatment options that are more culturally attuned and sensitive.

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7

Birchall, Thomas A. "A theological evaluation of the growth of the Pentecostal church in Latin America." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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8

Resane, Kelebogile Thomas. "A critical analysis of the ecclesiology of the emerging apostolic churches with special reference to the notion of the fivefold ministry." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11042008-160311/.

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9

Clarke, Marcia. "Pentecostal spirituality as lived experience : an empirical study of women in the British Black Pentecostal Church." Thesis, University of Birmingham, 2016. http://etheses.bham.ac.uk//id/eprint/6757/.

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This study’s central thesis is based upon a qualitative research project which captured and analysed the focus group conversations of fifty-two Black British Pentecostal women of African - Caribbean heritage as they discuss their lived experience in terms of Christian spirituality. Practical Theology as a theologically normative discipline provides the lens through which to study this experience. This thesis states that the lived experience of Black British Pentecostal women develops and informs Pentecostal spirituality as part of a conscious and integrated lifestyle facilitates growth in a woman’s relationship with God. Pentecostal spirituality as lived experience is deduced as an aspect of African-Caribbean Christian Consciousness and the 'language of resistance'. Both constructs enabled the participants in a British context to redefine their social experience on their own terms. Further, Black British Pentecostal women’s experience fills a gap in womanist and feminist literature on the subject of women’s spirituality. This thesis makes an original contribution to knowledge by its exploration of the spirituality of Black Caribbean Pentecostal women in Britain through empirical theological research methods. Its focus on Pentecostal spirituality as lived experience moves the discussion beyond the analysis of crisis events and the study of Pentecostal congregational worship.

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De, Wit Jacobus Martinus Joubert. "Die vernuwingskerke vanuit Baptiste agtergrond en hulle rol in Pretoria en omgewing 'n kerkhistoriese studie /." Access to E-Thesis, 2006. http://upetd.up.ac.za/thesis/available/etd-11102006-164248/.

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11

Busenitz, Nathan Albert. "Was Polycarp a pentecostal? an examination of the patristic evidence regarding tongue-speaking with subsequent comparison to modern pentecostal practice /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p059-0037.

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Busenitz, Nathan Albert. "Was Polycarp a pentecostal? an examination of the patristic evidence regarding tongue-speaking with subsequent comparison to modern pentecostal practice /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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13

Elliott, John M. "Leadership development and relational patterns the early church and the church in Zambia today /." Springfield, MO : Assemblies of God Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.120-0001.

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14

Black, Jonathan A. "The Church in the eternal purpose of the Triune God : toward a Pentecostal Trinitarian ecclesiology of theosis drawing on the early theology of the Apostolic Church in the United Kingdom." Thesis, University of Chester, 2016. http://hdl.handle.net/10034/620334.

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This dissertation examines the ecclesiology of the early writers of the Apostolic Church in the United Kingdom, and seeks to build upon this largely neglected body of Pentecostal thought for the contrastive work of contemporary Pentecostal systematic theology. A particular emphasis is placed on the thought of D.P. Williams as the most significant Apostolic writer of the early years of the movement. Connections between Apostolic ecclesiology and the Pentecostal distinctive of the baptism in the Holy Spirit are examined, as well as the role of Trinitarian theology in early Apostolic ecclesiology. Attention is then given both to distinctive Apostolic themes, including the 5-fold ministry and the Eternal Purpose, as well as their approach to other ecclesiological doctrines including the Totus Christus and the Lord’s Supper, before moving on to a constructive synthesis.

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Rubio, José Antonio. "An historical survey and theological analysis of the relationship of Roman Catholics and Pentecostals in the Latino community in the United States." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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16

Atkins, Leonard Hardin. "Leadership development for the Royal Rangers of the Pentecostal Holiness Church." Theological Research Exchange Network (TREN) Access this title online, 1993. http://www.tren.com.

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17

Ceuţă, Ioan. "The history of the Pentecostal Apostolic Church of God of Romania." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p023-0037.

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Ceuta, Ioan. "The history of the Pentecostal Apostolic Church of God of Romania." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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19

Cornelissen, Tara-Leigh. "Youth multilingualism and popular culture interactions at His People Pentecostal Church." University of the Western Cape, 2017. http://hdl.handle.net/11394/5824.

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Magister Artium - MA (Linguistics, Language and Communication)
Youth multilingualism is an overarching notion that accounts for the dynamic macroand micro-linguistic practices and interactions in contexts and spaces redefined by cultural practices. It makes contributions to interactional sociolinguistic research, by centring around young multilingual speaker's practices, with a focus on creativity, identity and community of practice. This study demonstrates how youth multilingualism emerges in interactions in a religious youth group. For the purpose of this study, I collected interactional data from two youth groups belonging to His People Pentecostal Church that reflects the use of language by young people while taking into account their gender and race. The data was collected by means of audio recordings that focused specifically on the young multilingual speakers' naturally occurring talk. I made use of conversational analysis and stylization as an interlinked framework to analyse the collected data. Furthermore, this study also made use of interviews to further investigate language, gender and race at the church through the eyes of both the youth leaders and the youth members. Finally, in this project, I argue that in terms of language use, there is a large discrepancy between the two youth groups and how they stylize their multilingualism.

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20

Harvard, Ronald Wilson. "Training elders for effective ministry in a pentecostal community of faith." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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21

Lewis, Berrisford. "African-Caribbean pentecostal church leaders and socio-political engagement in contemporary Britain." Thesis, University of Birmingham, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.600403.

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The rapid growth and development of African-Caribbean Churches in Britain since the Second World War has contributed to the communal life and vitality of British society and the burgeoning plural theological landscape. However, the socio-political contributions of African-Caribbean Pentecostal church leaders at one level remain unacknowledged and at another unknown. As a consequence there is a strong general belief that African-Caribbean church leaders shun worldly political engagement.

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Aro-Panula, Samuel. "The role expectations faced by church elders in the Finnish Pentecostal movement." Thesis, Bangor University, 2014. https://research.bangor.ac.uk/portal/en/theses/the-role-expectations-faced-by-church-elders-in-the-finnish-pentecostal-movement(f24b80fe-df3e-4aca-ba02-bb2af971076c).html.

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23

Bolds, James B. "Toward an integrated Pentecostal public theology in Christian formation and praxis." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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24

Hämäläinen, Arto. "Leadership the spirit and the structure : missiological perspectives for designing church and mission bodies /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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25

McLeod, Mark. "The role of local church missions leadership in the Pentecostal Assemblies of Canada." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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26

Jamieson, Alan Kevin. "A churchless faith : faith outside the evangelical Pentecostal/charismatic church of New Zealand." Thesis, University of Canterbury. Department of Sociology and Anthropology, 1998. http://hdl.handle.net/10092/2423.

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This research contributes to the growing literature on religious disaffiliation by considering the leaving process in one stream of the church which has not been the focus of previous qualitative studies - evangelical Pentecostal and charismatic churches in New Zealand. Contrary to expectation the findings show that long term, middle aged, key leadership people who were previously very committed to their churches are leaving such churches but not their faith. The research shows that such people leave due to fundamental transitions in the nature of their faith rather than because of a repudiation of that faith. Given the complex relationship that exists between individuals, their church and the wider society, it is suggested that it is the divergent changes within the wider society and the church that are encouraging increasing numbers of previously committed church participants and leaders to re-evaluate their faith. James Fowler's faith development model is used as a 'scaffold for insight' to explore these issues. Leavers are categorised into four groups displaying significantly different faith contents, understandings and operations. These groupings are not isolated faith positions but form way-points in discernible trajectories of faith. The formation of groups of church leavers are considered and an ongoing dialogue between them and the leaders of evangelical Pentecostal and charismatic churches proposed. Such a conversation is postulated as one way forward for the institutional churches and the isolated post-church groups in an increasinglypostmodem society. The research is based on interviews with ninety eight church leavers, ten marginal church attenders, fifty four church leaders and the participant observations of the researcher. Interviewees were located through a snowballing technique, a methodology that both shapes and limits the nature of the findings.

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Daswani, Girish. "Social change and religious transformation in a Pentecostal church in Ghana and London." Thesis, London School of Economics and Political Science (University of London), 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.443798.

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This dissertationi s an ethnographici nvestigation into Pentecostarl eligious transformation and social change, and the role these factors play in shaping the collective aspirations and individual lives of church members from the Church of Pentecost in southern Ghana and London. I look at `transformation' as a central theme in Pentecostal Christianity. Transformation raises questions of continuity and discontinuity with the past, as expressed in concernso ver `culture' and identity, and the ways in which Pentecostasl ubjectsb ecome active agentsi n the world. The theme of transformation also provides Pentecostalsw ith a moral and cultural framework for talking about change. The thesis looks at how individuals and groups within the church relate to religious transformation differently when making sense of social change. In my work I look at religious transformation from within three overlapping fields of social interaction - the church leaders and church community in Ghana, individual church members and prophets in Ghana, and ordinary members and lay leaders of the church in Ghana and London. I show how religious transformation is a morally contested terrain, about the right knowledge and directive actions that make you a true Pentecostal and the limitations placed upon it. The increasing migration of church members outside Africa and into the West, as well as the increasing bureaucratisation and growth of the church as a global institution, has led to questions regarding their Pentecostal identity. These are contextual and moral debates within the church, including the ways in which religious transformation is historically represented by church members, and the role of `culture' in Christianity. This work therefore not only addresses issues fundamental to the study of comparative Christianity, but also to the more general anthropological problem of the cross-cultural meanings of anthropological categories of `identity', `community' and `religion'.

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Kakwata, Frederick. "The Pentecostal church in the Congo/30 eme communaute : engaging in poverty eradication." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/96077.

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Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Despite the excessive mineral wealth, the underground deposits of gold, diamonds, copper and cobalt and other valuable minerals in the Democratic Republic of the Congo which are coveted by many countries, the majority of the population is still destitute and lives in dire poverty. However the country itself prospered during the colonial period 1885-1960 and it became the second most industrialized state in Africa after South Africa (Petit & Mutambwa, 2005). Unfortunately it is now ranked among the world's poorest countries in the world. Since the Democratic Republic of the Congo gained independence in 1960 it has not experienced development that benefits the whole population. The country is experiencing continuing and pressing problems of poverty and human suffering. Thus the purpose during this study is to analyse the position of the Pentecostal Church in the Congo (30ème CPCO) concerning the situation of poverty in the city of Lubumbashi and to design a pragmatic approach that can assist the denomination to find ways to effectively address the problem of poverty. Findings reveal that the city of Lubumbashi is riddled with complex socio-economic challenges, but the 30 ème CPCO is not equipped practically or theologically to address these challenges. Poverty in the city of Lubumbashi is pervasive, it is therefore structural and historical. It comes a long way, from the slavery, to colonization, to dictatorship, neo-colonization and globalization. Sin and lovelessness have been identified as the roots causes of poverty in the DRC in the sense that sin which is the opposite of love is the driving force behind the oppressive structures that have impoverished millions of people in the DRC and around the world. Furthermore findings also disclose that the understanding of the soteriology within the Pentecostal denomination theology is problematic. Salvation is understood as being spiritual only, the physical aspect is misapprehended. In addition there is a heretical prosperity gospel in the denomination which teaches that poverty is the result of personal sin and unfaithfulness to tithing. They believe that giving large amounts of money will release blessings and prosperity. This view has skewed the denomination's approach towards the eradication of poverty. As a result the 30 ème CPCO’s involvement in poverty eradication is described as rudimentary, it is limited to sporadic assistance to the poor. Although the 30 ème CPCO station of Lubumbashi as a whole has been sporadically giving assistance to the poor, there are many factors that have restricted its ability to effectively engage in poverty eradication amongst which is poor understanding of the root causes of poverty. This in fact is influenced by the perception of poverty which is subject to features such as the mentality of the people or the level of literacy, the environment, the world view, the circumstances, the culture etc. The inability of the 30 ème CPCO to address poverty is also due to lack of enough education, poor administration, financial issues, lack of partners to help with the development and cooperation between congregations.
AFRIKAANSE OPSOMMING: Ten spyte van groot minerale rykdom, die ondergrondse bronne van goud, diamante, koper kobalt en ander minerale, wat deur ander lande begeer word, leef die oorgrote meerderheid van die bevolking van die Demokratiese Republiek van die Kongo in armoede. Tydens die koloniale tydperk (1885–1960) het die Kongo tog vooruitgegaan en die tweede mees industrieë in Afrika, na Suid-Afrika, besit. Dus was dit die doel tydens hierdie studie om die posisie van die Pinkster Kerk in die Kongo (30 ème CPCO) betreffende die armoede stiuasie in die stad Lubumbashi te bepaal en om maniere te vind waarop ’n pragmatiese benadering tot armoede gevolg kan word. Daar is bevind dat die stad Lubumbashi baie komplekse sosio-ekonomiese uitdagings in die gesig staar, maar dat die 30 ème CPCO nie bevoeg is om daardie uitdagings op ’n praktiese wyse of ’n teologiese wyse aan te spreek nie nie. Die armoede in die stad kan oral gesien word, dit is struktueel en histories. Hierdie armoede gaan ver terug, na slaverny, kolonisasie diktatorskap, neo-liberalisme en globalisasie. Sonde en liefdeloosheid word gesien as hoofoorsake van armoede in die Demokratiese Republiek van die Kongo in die sin dat sonde wat die teenoorgestelde van liefde is, die dryfveer is agter die onderdrukkende strukture wat miljoene mense in die DRK en elders in die wêreld in armoede gedompel het. Daar is ook bevind dat die begrip van soteriologie in die Pinkster denominasie se teologie problematies is. Net die geestelike aspek van redding is in ag geneem en die fiesiese aspek is misken. Daar is ook diegene in die denominasie wat verkeerdelik glo in die voorspoeds evangelie waarvolgens armoede die gevolg is van die persoon se eie sonde of ontrouheid wat betref die gee van tiendes. Hulle glo dat die gee van groot hoeveelhede geld sal lei tot seëninge en voorspoed. Hierdie siening het ’n effek gehad op die denominasie se houding teenoor die uitroei van armoede. Daarom is die 30 ème CPCO se betrokkenheid by die uitwissing van armoede rudimentêr. Dit is beperk tot hulp aan die armes. . Alhoewel die 30 ème CPCO stasie van Lubumbashi as geheel sporadies hulp aan die armes verleen het, is daar baie faktore wat die kerk se vermoë om effektief te wees in die uitroei van armoede, beperk het. Een daarvan is ’n begrip van die grondoorsake van armoede. Die begrip word beïnvloed deur die persepsie van armoede, en aspekte soos die mentaliteit van die mense, die graad van geletterheid, die omgewing, die siening van die wêreld, die kultuur ens. Die onvermoë van die 30 ème CPCO om armoede aan te spreek is die gevolg van ’n gebrek aan opvoeding, swak administrasie, finansiële probleme en gebrek aan vennote, asook ’n gebrek aan samewerking tussen gemeentes.

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29

Smith, James B. "Role of Spiritual Intelligence in Public Policy in the African American Pentecostal Church." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7749.

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Although many U.S. faith-based organizations have become partners to the government, the African American Pentecostal Church (AAPC), which holds spirituality as a means of serving humanity as its theological framework, has remained a silent partner in public policy engagement. With the framework of spiritual intelligence, this qualitative case study addressed the perceptions of African American Pentecostal leaders regarding how the church’s theology may have an impact on the public policy engagement of its parishioners. Twelve African American Pentecostal Bishops were interviewed, and data were coded and analyzed to identify themes. Results revealed that participants use their spirituality to connect with public policy issues that relate to their personal experiences. Findings also indicated that the AAPC is not an organized denomination, but rather a conglomeration of factions. Lack of an organized epicenter and lack of training and development of its leaders prevent this church from engaging in the public sphere. Although members embrace their responsibility to care for the needs of others, the church lacks a collective response to community issues. Findings may be used to prepare the next generation of AAPC leaders to unify the church to offer spiritual solutions to public policy issues.

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30

Harter, Melvin E. "A study of the circumstances and problems of displaced ministers in the context of the Pentecostal church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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31

Van, der Merwe Burger Isak Schalk. "Die geskieoenis van die apostoliese geloof sending van Suid-Afrika (1908 - 1958)." Thesis, University of Pretoria, 1987. http://hdl.handle.net/2263/61356.

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The A.F.M. of S.A. is part of the classical Pentecostal Movement which originated early in the 20th century. It is the oldest Pentecostal Church in South Africa, and among the oldest in the world. The Pentecostal movement considers itself a continuation of the Church of Acts, in spirit, doctrine and practice. Since the time of that church there has never been a exact equivalent to the modern Pentecostal Movement, although occasionally Pentecostal phenomena have occurred among believers. Pentecost ascribes its origin and extension to God. It has in fact been, since its inception, the fastest growing section of the Christian Church. It was preceded and influenced at its origin by various movements and persons - Pietism, Methodism, The Holiness Movement and Zionism (Dewey). Preparatory factors in South Africa were the revival of 1860, Andrew Murray and the poor-white situation. The origin of the movement can be traced to a Bible College in Topeka, Kansas, on 1st January, 1901, although it gained its impetus later at Azusa Street, Los Angeles, in April 1906. The Americans, in particular John G. Lake and Thomas Hezmalhalch, were instrumental in the establishment of the A.F.M. of S.A. in May 1908. Upoa a foundation laid by Zionism in particular, the A.F.M. grew rapidly from the start. As in America, services were originally multiracial. This phenomenal growth, and the development from a revival movement to an established church, is discussed. The novelty and disparate character of Pentecost in a largely Calvinist Church situation in S. A., with its resultant reciprocal influences, is also considered. The entire spectrum of ecclesial development is examined church polity, liturgy and doctrine, and various activities such as missions, welfare, training, youth and Sunday School. The history of the· A.F.M. clearly demonstrates that the Pentecostal Movement has not only come to stay, but that it is increasingly extending its influence as a church in South Africa.
Die A.G.S. van S.A. is deel van die klassieke Pinksterbeweging wat aan die begin van die 20th eeu ontstaan het. Dit is nie alleen die oudste Pinksterkerk in Suid-Afrika nie, maar een van die oudstes in die wereld. Die Pinksterbeweging glo dat hy in gees, in leer en praktyk 'n voortsetting is van die vroee Handelinge-kerk. Na die vroee kerk was daar nie weer 'n kerk of beweging wat die presiese ekwiwalent van die hedendaagse Pinksterbeweging is nie alhoewel daar met wisselende tussenposes in die kerkgeskiedenis sekere Pinksterfenomene onder gelowiges voorgekom het. Die Pinksterbeweging glo dat sy ontstaan en voortbestaan 'n werk van God is - dit is inderdaad sedert sy ontstaan by verre die vinnigste- groeiende deel van die Christelike Kerk. Sy ontstaan is voorafgegaan en voorberei deur verskillende bewegings en persone - die Pietisme, metodisme, Heiligheidsbeweging en Sionisme ( Dowey). Ook in Suid-Afrika was daar voorbereidende faktore - die 1860-herlewing, Andrew Murray en die armblanketoestand. Die Pinksterbeweging se ontstaan kan herlei word na 'n Bybelskool in Topeka Kansas op 1 Januarie 1901 alhoewel sy eintlike momentun by die gebeure in Azusastraat Los Angeles in April 1906 gesoek moet word. Vanuit Amerika was dit veral twee manne, John G. Lake en Thomas Hezmalhalch wat instrumenteel was in die tot standbrenging van die A.G.S. van S.A. gedurende Mei 1908. Op 'n bodem wat veral voorberei is deur die Sionisme, het die A.G.S. van meet af geweldig gegroei. Soos in Amerika was die dienste aanvanklik veelrassig. Sy fenomenale groei asook die ontwikkeling vanaf 'n herlewingsbeweging tot 'n gevestigde kerk word bespreek. Die nuutheid en vreemdsoortigheid van die Pinksterbeweging in die oorwegend Calvinistiese kerklike situasie van Suid-Afrika en die wedersydse beinvloeding word oak onder die loep geneem. Daar word gekyk na die valle spektrum van ontwikkeling in die kerk self: kerkregtelik, liturgies en leerstellig, asook verskillende werksaamhede - sendingwerk, barmhartigheid, opleiding, jeug en Sondagskool. Die boodskap van die A. G. S. se geskiedenis is duidelik - die Pinksterbeweging het nie net gekom om te bly nie, maar is besig om op 'n steeds grater wordende wyse sy staanplek en invloed as kerk in Suid-Afrika te verbrei.
Thesis (DDiv)--University of Pretoria, 1987.
Church History and Church Policy
DDiv
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32

McBride, Fred. "The Foursquare Gospel Church of Canada a case study in vision discernment /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Selmane, Fabian. "A longing for community : A study about the entrance process into the Pentecostal Church." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-37059.

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The purpose of this study is to depict the entrance process into the Pentecostal church and compare it with three different models of the entrance process into religious organizations too se if there are any similarities. The purpose is also to see if there are any similarities between the informants in their entrance process, and which strengths and weaknesses the three models have, when utilized on the entrance process into the Pentecostal church. The results indicates that there are some similarities between the informant´s entrance process into the Pentecostal church, such as the contact the informants have with the Pentecostal church during their entrance process and the context the informant´s was situated in. There are also some similarities before joining, such as the engagement in religion and the longing after a community. The similarities with the three models indicate that they show most similarities with the model that John R. Rambo has created over the entrance process. The strength and weaknesses of the three models are varying, with all three models showing some strenghts and weaknesses. Some steps in the models could also be considered neutral, when compared to the entrance process into the Pentecostal church. One factor that contributes to the weaknesses of the models is the empiric material that the models are based on.

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Parkes, Christopher Anthony. "Pentecostal ethics in light of Stanley Hauerwas’s account of narrative, virtue, and the Church." Phd thesis, Australian Catholic University, 2022. https://acuresearchbank.acu.edu.au/download/eb48539a52b42567ccde2786d37cc3dac9f05cfbc5846829d225d9a85a6562d2/2440980/Parkes_2022_Pentecostal_ethics_in_light_of_Stanley.pdf.

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This thesis explores the ethics of pentecostalism in light of the theological ethics of Stanley Hauerwas. A coherent and consistent approach to pentecostal ethics is difficult to establish, given that the historical roots of the movement are eclectic and there appear to be competing moral priorities and methods of ethical reasoning. This problem is further described with reference to more recent church documents that outline various moral positions and the rationales behind them. Both the history of pentecostal morality and more contemporary ethical reflections demonstrate that pentecostal ethics appears to be in a state of confusion. Nevertheless, a closer look at pentecostal ethics scholarship reveals that it is possible to identify some common emphases that consistently emerge. These characteristics are apparent in both the academic and ecclesial literature and include scriptural authority, holiness, narrative spirituality, church community, and eclectic and creative responses. While pentecostal ethics does not seem to follow a consistent or “mainstream” methodology, there is an intelligibility and self-understanding that arises when pentecostal ethics is considered on its own terms. Given that the characteristics are not obviously systematised, and still indicate an ad hoc approach to morality, Stanley Hauerwas is employed as a dialogue partner, given that pentecostals have historically been open to diverse traditions, and Hauerwas himself is critical of the ethical traditions that pentecostalism appears to reject. Not only do Stanley Hauerwas’s ethics of narrative, virtue, and the church resonate with the characteristics already identified in pentecostal ethics, his systematic approach demonstrates how these characteristics might function together. The conclusion of this thesis is that a pentecostal approach to ethics must attend to five characteristics. These characteristics are Scriptural authority, holiness and virtue, separatist ecclesiology, narrative spirituality, and eclectic and contextual responses. These characteristics are validated in Stanley Hauerwas’s theological ethics. Moreover, his systematic articulation of narrative, virtue, and the church clarifies how these characteristics can coexist and operate together to produce an authentic and intelligible approach to pentecostal ethics.

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Cleminson, Gesina M. "Analysis and verification of the Peniel Church pastoral care model /." Free full text is available to ORU patrons only; click to view:, 2005. http://proquest.umi.com/pqdweb?did=1184153731&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Damazio, Frank. "Evaluating the depth of vision ownership of participants in a membership seminar /." Free full text is available to ORU patrons only; click to view, 2008. http://proquest.umi.com/pqdweb?did=1729080041&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Hey, Sam. "God in the Suburbs and Beyond: The Emergence of an Australian Megachurch and Denomination." Thesis, Griffith University, 2011. http://hdl.handle.net/10072/365629.

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The Pentecostal, charismatic and evangelical arms of Protestantism have provided some of the fastest growing segments of Christian religious activity in the United States, Australia and globally during the late 20th and early 21st centuries. Much of this growth has been concentrated in a few very large megachurches (defined by scholars as churches with 2000 or more weekly attendees in one location) and new denominations formed as smaller churches became affiliated with them. Globally, the megachurch phenomenon is not exclusive to Pentecostalism. However, in Australia, almost all megachurch developments are Pentecostal, or charismatic and neo-Pentecostal offshoots. This dissertation examines the early life course biography of one of the first Australian megachurches, the Christian Outreach Centre (COC). It reviews events leading up to the founding of the COC in 1974 under a charismatic leader, and its growth and transition over its first 30 years and its development into a national and international denomination. The thesis explores the COC’s development alongside other megachurches in Australia and specifically in Brisbane’s south east suburban ‘Bible belt’. It also investigates the COC’s capacity to establish itself in new locations within Australia and overseas. In addition, it examines the diversification of the COC as a provider of primary and secondary schools, tertiary education, counselling, political lobbying and social care activities. The thesis proposes that the initial attraction of the COC megachurch and its affiliated churches reflected a market niche for a certain kind of religious experience, which was preserved through organizational development and response to social change in Australia during the late 20th century. It traces market opportunities for megachurch and denominational growth that arose because of increased tolerance of religious pluralism, suburbanization, generational change, inflexibility within traditional mainstream churches and acceptance of religious free market competition. The COC represents a local Australian expression of the global religious phenomena involving Pentecostalism and related late 20th century Christian revival movements and organisational developments. This thesis examines the features of Pentecostalism exemplified in the COC and assesses the contribution of the COC to the mission of Christianity and to the life of participants from critical, theological and social perspectives.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
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Welch, Kristen. "Oklahoma Women Preachers, Pioneers, and Pentecostals: An Analysis of the Elements of Collective and Individual Ethos Within the Selected Writings of Women Preachers of the International Pentecostal Holiness Church." Diss., The University of Arizona, 2007. http://hdl.handle.net/10150/195131.

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In this dissertation, I argue that ethos is generative as James Corder defines it. I seek to show that women preachers of the International Pentecostal Holiness Church who spent a significant amount of their careers in Oklahoma generated an ethos in their autobiographical texts and transcribed, edited interviews that constructed individualized as well as a social instantiations of ethos. I rhetorically analyzed these texts using five categories of ethos as a rubric for making connections between Corderian theory and my case studies: ethos as transformation, ethos as wisdom or authority, ethos in the stated motives and purposes in a text, ethos as charisma, and ethos as dynamic processes built from identification. In chapter one, I lay out my theoretical perspective, situating it within the canonical history of rhetoric. In chapter two, I describe the historical and religious contexts that put my study of women preachers into a wide conversation of views on women preachers and show how my work is a participation in and a continuation of such conversations. In chapter three, I focus on the autobiographical texts from the late nineteenth through the middle twentieth centuries, comparing male constructions of ethos to female from members of the same group. In chapter four, I make connections between the older texts of chapter three and the twenty-first century interviews I collected and transcribed in 2004 in order to demonstrate paradigm shifts that have occurred, as well as to show how new instantiations of ethos are grounded in localized histories as well as larger ones. In chapter five, I turn to a discussion of the nature of truth inside of epistemic rhetorics. Since generative ethos is aligned with epistemic rhetoric, how we construct ethos within a group is tied to our sense of the nature of truth. Particularly interesting is my connection of truth and ethos to the Holy Spirit.

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Starr-Parker, Symone. "A qualitative phenomenological study of qualified women's perceptions of leadership barriers in the Pentecostal Church." University of Phoenix, 2013.

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Andrew, Daniël Nicolaas. "From vision to structure: assessing the Apostolic Faith Mission of South Africa in the light of the one, holy, catholic and apostolic church." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/228.

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Doctor Theologiae
The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians’ vision of the church are discussed. Our Christian predecessors’ envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five. It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles’ Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God’s fullness with the universal Body of Christ. In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God’s vision for the church and the world.
South Africa

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Bohnsack, Moa. "Fyra röster om människan vid dopet : Fyra representanter från Svenska kyrkan och Pingstkyrkan om människosynen i doptraditionen." Thesis, Högskolan Dalarna, Religionsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:du-12605.

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The purpose of this study was to investigate what view of humans that emerges when priests/reverends talk about man in relation to baptism. The study consists of qualitative interviews with four priests/reverends. There were two representatives from the church of Sweden, and two from the Pentecostal church. The aim and questions in the study focus on what view of humans that emerges. Will there be similarities and differences in the view of humans, and is it possible to refer the result to the respective church. The theory that is being used focusses on so called components of how humans are viewed and these components can be seen as building blocks in how a view of humans is formed. The background comes from the varying view of the baptism tradition that exists in Christianity. The church of Sweden mainly baptizes children, whereas the Pentecostal church practices believer´s baptism. The result demonstrates that the reflected view of humans in different ways can prove what each church of the interviewee represents.

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Asamoah-Gyadu, Johnson. "Renewal within African Christianity : a study of some current historical and theological developments within independent indigenous Pentecostalism in Ghana." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326848.

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Reid, Barbara Ruth. "The Peniel model of retention of young people for the church of tomorrow /." Free full text is available to ORU patrons only; click to view:, 2005. http://proquest.umi.com/pqdweb?did=1184155721&sid=2&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Mendonça, Emilio Zambon de. "IGREJA PENTECOSTAL DEUS É AMOR : ORIGENS, CARACTERÍSTICAS E EXPANSÃO." Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/495.

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Made available in DSpace on 2016-08-03T12:20:49Z (GMT). No. of bitstreams: 1 Emilio zAMBON 1-103.pdf: 1374561 bytes, checksum: c0fc36b9f35cc8460540efd11ad0ba47 (MD5) Previous issue date: 2009-03-05
We endeavored to demonstrate that the Pentecostal Church God is Love PCGL has been a church in expansion for the last five decades. Our work indicates that PCGL chose radio and its own newspaper and magazines to divulge its activities. The study demonstrates that PCGL alienates itself from politics, does not give inte views to other radios, forbids the use of TV sets in homes and neither answers reporters nor scholars. On the one hand, based on our 11 years of experience in the PCGL, including five years as deacon, we reveal details that will provide subsidies to academic studies in general of nowadays Pentecostal phenomenon. On the other hand, by covering some areas not yet analyzed by the academy, we complement information that does not appear in David Martins de Miranda s autobiography, him being the founder of PCGL. Finally, we tried to identify the doctrines that characterize PCGL as well as its administrative processes. These denote a trend towards the professionalization of part of the Board of Directors in relation to the succession process. In terms of succession, we also analyzed the institution s reproduction , a process that until now is under the charisma of its founder who administers his church with all the characteristics of a family business, within the gradient sect/church. Our conclusions demonstrate that the strategies which fostered the expansion of PCGL are based on its radios stations, its big rallies, its proselytism and its fund raising efforts that together feed and support the growth of the Pentecostal Church God is Love .(AU)
Procuramos demonstrar que a Igreja Pentecostal Deus é Amor - IPDA é uma Igreja, em expansão nas últimas cinco décadas. Nossa Dissertação de Mestrado indica que a IPDA elegeu a mídia radiofônica, seu jornal e suas próprias revistas para divulgar suas atividades. O estudo demonstra que a IPDA é alheia à política, não dá entrevistas às demais rádios, proíbe o uso da televisão e não atende jornalistas nem pesquisadores. Com base em nossa experiência de 11 anos de atuação na Igreja Pentecostal Deus é Amor , incluindo cinco anos como diácono, resgatamos detalhes que fornecerão subsídios aos meios acadêmicos e aos pesquisadores dos fenômenos pentecostais da atualidade. Ao cobrir certo espaço ainda não pesquisado pela academia, complementamos, por outro lado, dados que não constam da autobiografia de David Martins de Miranda, fundador da IPDA. Por fim, procuramos identificar características doutrinárias da IPDA e dos seus processos administrativos, que denotam certa tendência de profissionalização de parte da equipe da diretoria no processo sucessório. Abordamos, ainda, a questão da reprodução da instituição, mantida até aqui debaixo do carisma de seu fundador que vem administrando sua Igreja com todas as características de uma empresa familiar, dentro de um gradiente seita/igreja. Nossas conclusões demonstram as estratégias que permitiram a expansão da IPDA alicerçada nas suas rádios, nas suas grandes concentrações, no seu apelo proselitista e na arrecadação de recursos, fatores que alimentam e suportam o crescimento da Igreja Pentecostal Deus é Amor .(AU)

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Williams, Lawrence E. Sr. "Educating African-American pentecostal church leaders regarding the prospect of sponsoring charter schools for inner-city youth." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2008. http://digitalcommons.auctr.edu/dissertations/327.

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This study expanded the concept of church-sponsored schools by including charter schools in the definition of church-sponsored schools. Some denominations embraced the idea of local congregations supporting and sponsoring church schools while others had not. scripture and theologians supported and give value to churches providing appropriate learning environments and educational experiences for children who were members of churches as well as children who were not members. Though history prior to the institution of democracy in America indicated joint church-state support of schools for children, the secular mindset of America increasingly separated church and state in public education. This study suggested a new meeting place for the church to join the state in sponsoring schools for children. The new meeting place was charter schools. The argument was presented that Christian churches had a responsibility to educate children through sponsoring church schools. Given the secular mindset of American society, Christian churches had an even greater challenge to establish proper learning environments for children. Middle to high-income Christian families had a greater ability to provide church schools for their children. This study examined how the Christian church, particularly in the inner-city, could provide schools for children from low-income families who traditionally were not served by church-sponsored schools. Focus was given to examining a congregation that was part of a denomination that traditionally had given little support to church-sponsored schools.

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Lee, Paul D. "Pneumatological ecclesiology in the Roman Catholic-Pentecostal dialogue : a Catholic reading of the third quinquennium (1985-1989) /." Romae : Pontificia Studiorum Universitas a S. Thoma Aq. in Urbe, 1994. http://bibpurl.oclc.org/web/30431.

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Thörn, Andreas K. G. "En framgångsrik främling : Filadelfiaförsamlingen i Stockholm - självbild i historieskrivning och verksamhet 1910-1980." Doctoral thesis, Örebro universitet, Institutionen för humaniora, utbildnings- och samhällsvetenskap, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-39348.

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The aim of the thesis is to examine how a group’s self-image is created, sustained and if necessary changed during the revolutionary 20th century. The study takes its point of eparture in the idea that a self-image is essential for an organisation’s cohesion and collective identity. The study object is the Pentecostal Philadelphia church in, Sweden, established in 1910. In concrete terms, the thesis examines the self-image of the church as it is expressed in its narratives and activities from 1910 to 1980. The lf-image is analysed with the aid of the concepts ‘boundaries’ and ‘symbols’ and in relation to social and organisational change processes. In the main the empirical material onsists of official documents such as jubilee publications, annual reports and the weekly newspaper Evangelii Härold. The main contribution of the thesis is an analysis of the church’s historical narrative. In this narrative the overall theme appears to be the small and faithful group that due to God’s influence and despite opposition became a major nd significant church -- a success story. The theme also remains the same when the circumstances change. Narrative theory emphasises that the narrative has to be changeable order to be serviceable. However, my study shows that the narration, at least at the level highlighted in the thesis, is inert. The self-image seems to be difficult to change but is not necessarily static. The narrative is shown to include strategies for dealing with internal change processes and changes in society.

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Chitwood, Charles S. "An evaluation of the Pentecostal Holiness' Sunday school curriculum aimed at Generation X." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Hwang, Won S. "Contextualization of the Gospel by Paul Yonggi Cho in the Korean context." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Price, Kathryn Yvonne. "Preparing new members for a life of Christian discipleship in a moderate-sized African American Holiness-Pentecostal church." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2000. http://digitalcommons.auctr.edu/dissertations/AAIDP14684.

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The purpose of this dissertation was to develop a discipleship training program at New Horizons Church of God in Christ. The model sought to develop this program with a view towards incorporating elements of the tradition of the Church of God in Christ along with Bible study and intercessory prayer. The project was composed of eight weekly sessions. The purpose of this project was to determine whether this style of training, in conjunction with traditional forms of spiritual formation already in place, would promote more committed church members. This project was developed out of the writer's personal concern for retaining new and oriented members. At the heart of this dissertation is the theory that spiritual transformation takes place as a result of intentional and, consistent Bible study and prayer in a small group setting in addition to the Holiness-Pentecostal discipleship uniquely appropriated through its traditions, worship style and community. The result of this study exposed an added dimension necessary to the process of transformation already present in the Pentecostal Church; that is the small group, in-depth study of the Word of God that promotes a hunger for scripture and therefore a hunger for God. The ultimate aim of this study was to find a way to develop commitment to one's faith in the context of the Church of God in Christ. This project was developed in response to a perceived lack of commitment and understanding of the nature and definition of what it means to be a disciple of Jesus Christ.

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Dissertations / Theses on the topic 'Pentecostal Church'

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