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Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 30 lipca 2024

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1

Alencar, Gedeon Freire. "Pastores Assembleianos na Universidade: A Polissemia Assembleiana da Terceira Geração Pastoral". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, nr 12 (13.05.2015): 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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Cavaness, Barbara. "God Calling: Women in Assemblies of God Missions". Pneuma 16, nr 1 (1994): 49–62. http://dx.doi.org/10.1163/157007494x00058.

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Senapatiratne, Timothy. "The Assemblies of God: A Bibliographic Essay". Theological Librarianship 4, nr 1 (13.05.2011): 91–95. http://dx.doi.org/10.31046/tl.v4i1.171.

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KAY, William K. "British Assemblies of God in the 1930s". EPTA Bulletin 7, nr 1 (marzec 1988): 5–19. http://dx.doi.org/10.1179/jep.1988.7.1.001.

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Manso, Paul Frimpong. "Theological Education of Assemblies of God Ghana". Journal of the European Pentecostal Theological Association 33, nr 2 (październik 2013): 162–75. http://dx.doi.org/10.1179/jep.2013.33.2.005.

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Kay, William K. "British Assemblies of God: The War Years". Pneuma 11, nr 1 (1989): 51–58. http://dx.doi.org/10.1163/157007489x00054.

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Udok, Ekaette C. "Reflections on ethos and tenets of music in the Assemblies of God Uyo district, Akwa Ibom State". Journal of the Association of Nigerian Musicologists 16, nr 1 (22.08.2022): 141–57. http://dx.doi.org/10.4314/janm.v16i1.11.

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Music has always been an indispensable tool in any church setting. In Nigeria, the early missionaries appropriated music in liturgical services in form of hymn singing, chant and anthem as part of worship in the church. With continual apt growth of Christianity in Nigeria, Assemblies of God church evolved from the Pentecostal movement, with emphasis on the activity of the Holy Spirit and on holy living. Hence, contents and styles of music were made to suit the pattern and beliefs of Assemblies of God such as spirit motivated songs, evangelistic songs, mission songs and salvation songs other than the conventional hymns singing and anthems. This paper therefore attempts to highlight the distinctive traits of Assemblies of God, Uyo District, and its reflection on the music ministration. Also, it showcases the basics for music ministers (choristers and music directors) to include: musical background, spiritual life, social and leadership skills as fundamental principles, beliefs and moral conduct patterned by the beliefs of the church for quality service to God and humanity. Qualitative design and typical forms of data drawn from interviews, participant observations and relevant documents were applied in the study for data collection. The significance of this paper is to provide justifiable guidelines to every music minister to attain the required moral and music standard widely accepted and appreciated by God and man. With the findings, it recommends periodical re-orientation towards musical knowledge and spiritual relevance as regard to what Assemblies of God believe for effective music ministration
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8

Stevanus, Alexander. "Reconstruction Pastoral Ministry Concept of the Assemblies of God Church in North Sulawesi Indonesia". EUANGGELION: Jurnal Teologi dan Pendidikan Kristen 3, nr 2 (21.07.2023): 127–37. http://dx.doi.org/10.61390/euanggelion.v3i2.54.

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Abstract: This study aims to determine the problems of pastoral care that occur in the Assemblies of God Church in North Sulawesi, Indonesia. Assemblies of God's efforts are reconstructing (providing a solution proposal) regarding pastoral care in an effort to develop the Assemblies of God congregation. To obtain research data, the authors used documents, both books and journals as a theoretical basis and conducted interviews with 14 church leaders as respondents/research subjects from regional organizational leaders, pastors and academics. The research was conducted using qualitative research methods by conducting interviews with 14 Assemblies of God leaders in North Sulawesi. Retrieval of research data using probability sampling with purposive sampling technique. The results showed that there were problems in Assemblies of God's pastoral care, especially with regard to pastoral care. The problem that occurs is the wrong paradigm regarding the concept of pastoral care in pastoral care caused by the old theoretical concept of pastoral care among church leaders, and the church's struggles in terms of independence. Therefore, in this study, two new theories were proposed in the form of proposed solutions, namely; 1) reconstruction of theological education (contextual pastoral care development), and 2) Striving for church independence. Keywords: reconstruction, pastoral care, church
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9

Dudley, Roland Q. "History of the Assemblies of God in Portugal". EPTA Bulletin 12, nr 1 (marzec 1993): 49–63. http://dx.doi.org/10.1179/jep.1993.12.1.005.

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McGee, Gary B. "Assemblies of God Mission Theology: A Historical Perspective". International Bulletin of Missionary Research 10, nr 4 (październik 1986): 166–70. http://dx.doi.org/10.1177/239693938601000407.

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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, nr 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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Chitando, Ezra. "‘Faithful Men of a Faithful God’? Masculinities in the Zimbabwe Assemblies of God Africa". Exchange 42, nr 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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Sakač, Matej. "Theology of the Baptism in the Spirit and Gifts of the Spirit in the Thought of Martyn Lloyd-Jones and His Differences, Similarities, and Contributions in Comparison to Pentecostal Interpretation". Kairos 17, nr 1 (12.06.2023): 23–40. http://dx.doi.org/10.32862/k.17.1.2.

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Članak se bavi teologijom krštenja Duhom Svetim u kontekstu pozicije Martyna Lloyda-Jonesa i pentekostnog pokreta Assemblies of God. Osim što članak obrađuje kratki povijesni i kontekstualni pregled teologije krštenja Duhom kod pentekostnog pokreta i Lloyda-Jonesa, također nam daje na uvid i njihove primarne naglaske. Obje skupine tvrde da je krštenje Duhom odvojeno iskustvo od novog rođenja, gdje Assemblies of God smatra da je bitno naglasiti da ono što se postiže krštenjem Duhom jest otvorenost za nova iskustva, posvećenje te govorenje u jezicima. Lloyd-Jones se slaže s tim, ali uz iznimku da je krštenje Duhom jednako pečaćenju vidljivom u Poslanici Efežanima, smatrajući pečaćenje inicijalnim znakom krštenja Duhom kao snažno osvjedočenje onog što već imamo (sinovstvo) te snažno iskustvo Božje ljubavi koje je pokretač za snažno propovijedanje i svjedočenje. Prema Lloydu-Jonesu njegovo tumačenje dara govorenja u jezicima jest različito od poimanja Assemblies of God. Jezici nisu nužno inicijalni znak krštenja Duhom, a njihova upotreba nije u kontroli čovjeka, već u vlasti suverenog djelovanja Duha. Članak pojašnjava ove razlike i sličnosti te poziva na dijalog i razmatranje misli Lloyda-Jonesa u njegovu doprinosu pentekostnoj teologiji krštenja Duhom.
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McGee, Gary B. "Assemblies of God Overseas Missions: Foundations for Recent Growth". Missiology: An International Review 16, nr 4 (październik 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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Kokotović, Budimir. "Archpriest Aleksa Todorović (1899–1990), Disciple of Saint Bishop Nicholai Velimirovich". Nicholai Studies International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich III, nr 5 (31.01.2023): 89–112. http://dx.doi.org/10.58199/nicholaistudies/ns.2023.3.5.89-112.

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The purpose of this paper is to offer a brief overview of the life and activities of Archpriest Aleksa Todorović, a longtime associate of Bishop Nicholai Velimirovich. As the administrator of the Diocese of Žiča, Bishop Nicholai transferred Fr Aleksa Todorović to Kraljevo in 1935. In the following years, Todorović was active in the God Worshipper movement [known also as God–Prayer movement, i.e. Godworshipping movement (in Serbian — богомољачки покрет / bogomoljački pokret)] led by Bishop Nicholai, and from then on their cooperation and closeness began, which would last until Velimirovich’s death. In the God Worshipper movement, priest Todorović was the president of the main administration, and in addition to the general assemblies, he initiated and organized regular quarterly assemblies in the Diocese of Žiča. For the great effort in the pastoral activity, Fr. Aleksa was honored with the rank of archpriest by Bishop Nicholai.
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Robeck, Cecil. "An Emerging Magisterium? The Case of the Assemblies of God". Pneuma 25, nr 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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Poloma, Margaret. "Pentecostal Prayer within the Assemblies of God: An Empirical Study". Pneuma 31, nr 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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Sakač, Matej. "Theology of the Baptism in the Spirit and Gifts of the Spirit in the Thought of Martyn Lloyd-Jones and His Differences, Similarities, and Contributions in Comparison to Pentecostal Interpretation". Kairos 17, nr 1 (12.06.2023): 21–38. http://dx.doi.org/10.32862/k1.17.1.2.

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The article explores the theology of the baptism in the Spirit in the context of Martyn Lloyd-Jones’ position and the Assemblies of God Pentecostal movement. Besides including the short historical and contextual overview of the theology of the baptism in the Spirit in the Pentecostal movement and Lloyd-Jones, the article also provides insight into their primary emphases. Both sides claim that the baptism in the Spirit is an experience separate from the new birth. Assemblies of God believe it is crucial to point out that baptism in the Spirit opens up possibilities of new experiences, sanctification, and speaking in tongues. Lloyd-Jones mostly agrees with this, with the exception that baptism in the Spirit is the same as the sealing we see in the Epistle to the Ephesians, where he sees the sealing with the initial sign of the baptism of the Holy Spirit as the firm assurance of what we already have (sonship) and a strong experience of God’s love, which is the motivation for powerful preaching and witnessing. According to Lloyd-Jones, his interpretation of the gift of speaking in tongues does differ from the understanding of Assemblies of God. Tongues are not necessarily the initial sign of the baptism of the Holy Spirit, and their use is not under a person’s control but under the control of the Spirit’s sovereign work. The article explains these differences and similarities and calls for dialogue and consideration of Lloyd-Jones’ thought in his contribution to the Pentecostal theology of the baptism in the Spirit.
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Goff, James R., i Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture." American Historical Review 100, nr 2 (kwiecień 1995): 594. http://dx.doi.org/10.2307/2169169.

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Schultze, Quentin J., i Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture." Journal of American History 81, nr 2 (wrzesień 1994): 736. http://dx.doi.org/10.2307/2081312.

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Synan, Vinson, i Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture." Journal of Southern History 64, nr 3 (sierpień 1998): 589. http://dx.doi.org/10.2307/2587854.

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Perkins, H. Wesley, i Margaret M. Poloma. "The Assemblies of God at the Crossroads: Charisma and Institutional Dilemmas". Sociological Analysis 53, nr 1 (1992): 113. http://dx.doi.org/10.2307/3711638.

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Poloma, Margaret M., i Brian F. Pendleton. "Religious Experiences, Evangelism, and Institutional Growth within the Assemblies of God". Journal for the Scientific Study of Religion 28, nr 4 (grudzień 1989): 415. http://dx.doi.org/10.2307/1386574.

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Moberg, David O., i Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture". Journal for the Scientific Study of Religion 33, nr 3 (wrzesień 1994): 291. http://dx.doi.org/10.2307/1386699.

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Goff, James R., i Margaret M. Poloma. "The Assemblies of God at the Crossroads: Charisma and Institutional Dilemmas." Journal of Southern History 57, nr 1 (luty 1991): 137. http://dx.doi.org/10.2307/2209913.

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Kertson, Brandon. "Spirit Baptism in the Pentecostal Evangel 1918–1922". PNEUMA 37, nr 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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E Dyer, Anne. "Missionary Candidates to the British Assemblies of God Overseas Missions 1945-54". Journal of the European Pentecostal Theological Association 24, nr 1 (czerwiec 2004): 84–100. http://dx.doi.org/10.1179/jep.2004.24.1.007.

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Wilkinson, M. "The Assemblies of God: Godly Love and the Revitalization of American Pentecostalism". Sociology of Religion 72, nr 3 (22.08.2011): 380–81. http://dx.doi.org/10.1093/socrel/srr040.

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Kay, William K. "Holiness, power and growth: The recent history of British Assemblies of God". Journal of the European Pentecostal Theological Association 39, nr 2 (18.03.2019): 140–51. http://dx.doi.org/10.1080/18124461.2019.1591902.

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Bundy, David D., Margaret M. Poloma i Cecil M. Robeck. "An Empirical Study of Perceptions of Healing Among Assemblies of God Members". Pneuma 7, nr 1 (1985): 61–82. http://dx.doi.org/10.1163/157007485x00058.

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Warburton, Rennie, i Margaret M. Poloma. "The Assemblies of God at the Cross-Roads: Charisma and Institutional Dilemmas". Journal for the Scientific Study of Religion 29, nr 3 (wrzesień 1990): 413. http://dx.doi.org/10.2307/1386480.

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Hoover, Jesse A. "‘Thy Daughters Shall Prophesy’: The Assemblies of God, Inerrancy, and the Question of Clergywomen". Journal of Pentecostal Theology 21, nr 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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Coulter, Dale. "Pentecostal Visions of The End: Eschatology, Ecclesiology and the Fascination of the Left Behind Series". Journal of Pentecostal Theology 14, nr 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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Smith, Daniel Charles. "John of Patmos and the Appeal of an Exotic Apocalypse". Journal of Biblical Literature 142, nr 2 (15.06.2023): 343–61. http://dx.doi.org/10.15699/jbl.1422.2023.9.

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Abstract This article situates John of Patmos, the author of the New Testament Apocalypse of John, as an exotic ritual expert within the religious landscape of the Roman East. Through comparison with local ritual specialists of the Egyptian gods Isis and Sarapis, I argue that John similarly deploys his own culturally constructed and imperially mediated foreignness to demonstrate the exotic appeal of his Judean God among the assemblies in the cities of western Asia Minor. I consider the role of ritual experts at the Isis sanctuary in Priene and the competing Sarapeia on Delos to contextualize Revelation’s presentation of John as the only “true” expert among several “false” competitors and an authentic representative of his exotic Judean God.
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Kansiewicz, Kristen M., James N. Sells, Daniel Holland, Donald Lichi i Mark Newmeyer. "Well-Being and Help-Seeking Among Assemblies of God Ministers in the USA". Journal of Religion and Health 61, nr 2 (8.01.2022): 1242–60. http://dx.doi.org/10.1007/s10943-021-01488-z.

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Allen, David. "The Glossolalic Ostrich Isolationism and Other-worldliness in the British Assemblies of God". EPTA Bulletin 13, nr 1 (marzec 1994): 50–62. http://dx.doi.org/10.1179/jep.1994.13.1.004.

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Flynn, James T. "Peace to War: Shifting Allegiances in the Assemblies of God - By Paul Alexander". Religious Studies Review 36, nr 1 (marzec 2010): 54. http://dx.doi.org/10.1111/j.1748-0922.2010.01402_1.x.

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Rodgers, Darrin. "Pentecost "to the Uttermost": A History of the Assemblies of God in Samoa". Pneuma 30, nr 2 (2008): 357–58. http://dx.doi.org/10.1163/157007408x346663.

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Saggio, Joseph. "Toward an Indigenous Model of Native American Ministry within the Assemblies of God". Pneuma 31, nr 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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Aboagye-Mensah, R. K. Aboagye-Mensah. "A reflection on Pentecostalism and montanism from the perspective of the indigenous religion of Cybele or the great mother of the gods". Pentecost Journal of Theology and Mission 3 (31.12.2019): 24–44. http://dx.doi.org/10.62868/pjtm.v3i1.121.

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The Church of Pentecost (CoP) has been identified as the fastest growing Christian denomination and the largest Protestant church in Ghana since 1989.1 Even though the CoP is grouped among the Classical Pentecostal Churches in Ghana, together with the Assemblies of God (AG), Christ Apostolic Church (CAC) and the Apostolic Church (AC), some scholars tend to describe it as an indigenous Ghanaian Pentecostal church for various reasons.2 For example, Asamoah-Gyadu indicates that - although it identifies with the classical Pentecostal tradition, the CoP has acquired a unique indigenous character, marking it out as different in outlook from, say, the Assemblies of God, whose American imprint after sixty years of existence in Ghana is still quite obvious.3 To some extent, some of the leaders of the CoP also seem to have similar view that the CoP is an indigenous Ghanaian church. Writing the introduction to the ‘History of The Church of Pentecost Volume 1’, Apostle D K Anan, the then chairman of the History Committee, points out that ‘The Church of Pentecost, from its inception, has been an indigenous, a do-it-yourself Church.’4 This assumption agrees with the claims of Rev. James McKeown, the first superintendent and chairman of the CoP that he wanted to plant ‘local species’ in African soil, since he believed that a British oak is more likely to struggle in Ghana.
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Leggett, Dennis. "The Assemblies of God Statement on Sanctification (A Brief Review by Calvin and Wesley)". Pneuma 11, nr 1 (1989): 113–22. http://dx.doi.org/10.1163/157007489x00144.

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Tarángo, Angela. "Book review: The assemblies of God: Godly love and the revitalization of American Pentecostalism". International Journal of Comparative Sociology 53, nr 3 (czerwiec 2012): 242–43. http://dx.doi.org/10.1177/0020715212460938.

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Mate, Rekopantswe. "Wombs As God's Laboratories: Pentecostal Discourses of Femininity in Zimbabwe". Africa 72, nr 4 (listopad 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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Spornhauer, Dirk. "New Apostolic Reformation und Bund Freikirchlicher Pfingstgemeinden". Materialdienst 75, nr 2 (31.05.2024): 79–86. http://dx.doi.org/10.1515/mdki-2024-0014.

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Zusammenfassung Die New Apostolic Reformation (NAR) spielt in der weltweiten Pfingstbewegung seit dem Beginn des 21. Jahrhunderts eine immer größere Rolle. Sie betont hierarchische Organisationsformen. Der vorliegende Artikel untersucht aktuelle Auswirkungen dieser Bewegung auf die kongregationalistisch organisierte deutsche Pfingstorganisation „Bund Freikirchlicher Pfingstgemeinden“ (BFP). Dazu wird die Position des BFP in diesem Punkt mit der der Mutterkirche „Assemblies of God“ (AoG) verglichen. Zusätzlich werden exemplarisch die Einflüsse der NAR-Theologie auf drei BFP-Gemeinderegionen dargestellt. Zu Beginn werden einzelne Überzeugungen der NAR skizziert.
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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, nr 4 (listopad 2011): 335–37. http://dx.doi.org/10.1080/1474225x.2011.578812.

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McGee, Gary. ""More Than Evangelical": The Challenge of the Evolving Theological Identity of the Assemblies of God". Pneuma 25, nr 2 (2003): 289–300. http://dx.doi.org/10.1163/157007403776113206.

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Gros, Brother Jeffrey. "Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of the Assemblies of God in Australia". Pneuma 32, nr 2 (2010): 303–4. http://dx.doi.org/10.1163/157007410x509290.

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Visker, Joseph D., Taylor Rider i Anastasia Humphers-Ginther. "Ministry-Related Burnout and Stress Coping Mechanisms Among Assemblies of God-Ordained Clergy in Minnesota". Journal of Religion and Health 56, nr 3 (10.08.2016): 951–61. http://dx.doi.org/10.1007/s10943-016-0295-7.

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Dzomba, Edwell, i Lickel Ndebele. "Mate Selection and Courtship Practices in Zimbabwe Assemblies of God Africa (ZAOGA) Church: Masofa Conference". African Journal of Religion, Philosophy and Culture 4, nr 2 (1.12.2023): 87–111. http://dx.doi.org/10.31920/2634-7644/2023/v4n2a5.

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Kiding, Yunus. "Membingkai Aplikasi Praktis Integritas Gembala Sidang dalam Menjalankan Pelayanan Berdasarkan Efesus 4:1-13". Jurnal Salvation 4, nr 1 (19.08.2023): 47–59. http://dx.doi.org/10.56175/salvation.v4i1.81.

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Abstract: Indeed integrity is a very important character quality and should be owned by every leader, a life that is not reproached and there is no conflict between words and deeds. Someone who feels called to be the pastor of the congregation, should maintain his integrity properly because the pastor is the leader of the local church where God has placed him. The purpose of this research article is to frame the practical application of the pastor's integrity in carrying out services based on Ephesians 4:1-13 in the Assemblies of God Regional Management Board 1 in Central Kalimantan. The methods that the researchers chose in working on this article were descriptions, interviews and literature review. This article discusses the importance of integrity for leaders, the integrity of the shepherd in the description of Ephesians 4, and its application to Assemblies of God Regional Management Board 1 ministries in Central Kalimantan. It was concluded that pastors need to understand the importance of integrity and be able to apply integrity to themselves, their families, the church, and social life. Abstrak: Sejatinya integritas merupakan kualitas karakter yang sangat penting dan seharusnya dimiliki oleh setiap pemimpin, Integritas merupakan suatu kehidupan yang tidak bercela dan tidak adanya pertentangan antara perkataan dan perbuatan. Seseorang yang merasa terpanggil menjadi gembala sidang, seharusnya menjaga integritasnya dengan baik karena gembala sidang merupakan pemimpin gereja lokal di mana ia Tuhan tempatkan. Adapun tujuan dari penelitian artikel ini ingin membingkai aplikasi praktis integritas gembala sidang dalam menjalankan pelayanan berdasarkan Efesus 4:1-13 di kalangan gereja GSJA BPD 1 Kalimantan Tengah. Metode yang peneliti pilih dalam mengerjakan artikel ini adalah deskripsi, wawancara dan kajian literatur. Artikel ini membahas tentang arti penting integritas bagi pemimpin, integritas gembala dalam gambaran efesus 4, dan aplikasinya di pelayanan GSJA BPD 1 Kalimantan Tengah. Disimpulkan bahwa para gembala sidang perlu memahami pentingnya integritas dan mampu mengamplikasikan Integritas pada diri sendiri, keluarga, gereja, dan kehidupan bermasyarakat.
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