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

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Published: 4 June 2021

Last updated: 7 February 2022

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1

Chitsonga, Edward J. "A Study of the Viability of Reverse Mentoring as a Leadership Development Strategy for the Malawi Assemblies of God." Voice of the Publisher 06, no. 02 (2020): 47–68. http://dx.doi.org/10.4236/vp.2020.62006.

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

Chiweza *, Asiyati Lorraine. "Women's inheritance rights in Malawi: the role of District Assemblies." Development in Practice 15, no. 1 (February 2005): 83–89. http://dx.doi.org/10.1080/0961452052000321622.

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10

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

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

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11

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

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

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12

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

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

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13

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

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

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14

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

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

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15

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

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

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16

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

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17

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

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18

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

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19

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

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20

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

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21

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

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22

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

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23

Wrigley, Christopher. "The River-God and the Historians: Myth in the Shire Valley and Elsewhere." Journal of African History 29, no. 3 (November 1988): 367–83. http://dx.doi.org/10.1017/s002185370003053x.

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Debates over the ‘Zimba’ period of Zambesian history prompt a new consideration of the mythical element in oral traditions. The work of Matthew Schoffeleers on Mbona, presiding spirit of a famous rain-shrine in southern Malawi, is exploited in order to cast doubt on his reconstruction of sixteenth/seventeenth-century political history. It is suggested that Mbona was the serpentine power immanent in the Zambesi; that reports of his ‘martyrdom’ at the hands of a secular ruler are versions of an ancient and widespread myth of the lightning and the rainbow, whose opposition establishes the due alternation of the seasons and the generations; that his journey to, and subsequent flight from, Kaphiri-ntiwa, scene of the Maravi Creation myth, is a variant of the visit made to the sky by Kintu, the ‘First Man’ of Ganda tradition, who introduced sex and death to middle-earth. It is not very likely that such stories attest the rise of a great military statec. 1600 and the ensuing suppression of religious institutions.Comparative mythology (which does not have to be technically ‘structuralist’) has positive as well as negative uses for the historian. The peoples of southern Uganda, Zaire, Zambia and Malawi appear to share a common heritage of religious thought and practice and there must be a historical basis for this cultural affinity. At the same time, differences between the myths reflect recent political divergence: whereas successful states such as those of the Ganda and Luba became more secular, the Mbona cult alone survived the disasters that overwhelmed southern Malawi in the nineteenth century.

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24

Chanika, Emmie, John L. Lwanda, and Adamson S. Muula. "Gender, Gays and Gain: The Sexualised Politics of Donor Aid in Malawi." Africa Spectrum 48, no. 1 (April 2013): 89–105. http://dx.doi.org/10.1177/000203971304800105.

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Many Malawian politicians have exploited religious and cultural discourses, encouraging the discourse of the “God-fearing Malawi nation” while also acknowledging the country as a secular state. This discourse -which most recently underwent further development in the early 1980s when Christians and Muslims, funded by donor money, accelerated their evangelical drives in the context of a one-party Malawi – resonates with a patriarchal, conservative political dispensation. This paper traces the evolution of the “God-fearing nation” discourse in Malawian politics. It posits that the government used the “gay rights issue” as a strategy to disorient human rights activists and donors. Gay rights were de-linked from other civil rights, forcing a binary approach toward gay rights, which were seen by government supporters as “anti-Christian”, “anti-Malawian” concepts. The debate with donors enabled the government to claim “sovereign autonomy” and galvanise the population into an anti-aid mentality (better no aid than aid that supports homosexuality).

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25

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

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26

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

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27

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

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28

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

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29

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

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30

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

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

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31

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

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32

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

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33

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

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

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34

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

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35

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

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

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36

MKANDAWIRE, MARTIN, and BEN YASSIN. "DECENTRALISATION OF ENVIRONMENTAL MANAGEMENT IN MALAWI: LESSONS FROM DONOR-SUPPORTED PROJECTS." Journal of Environmental Assessment Policy and Management 06, no. 01 (March 2004): 51–72. http://dx.doi.org/10.1142/s1464333204001596.

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Malawi entered a formalisation of a decentralised administration structure through the enactment of the Local Government Act of 1998. The environmental implications and obligations are stated in the Environmental Management Act 1996, which also mandates the Environmental Affairs Department as the co-ordinator for environmental management. Both acts devolve environmental management responsibilities to the District Assemblies. Donors (i.e., UNDP and DANIDA) sponsored and facilitated environmental management decentralisation through projects that strengthened legal and institutional framework, and built capacity. A few of lessons have been learnt from the process, and some are outlined in this paper e.g. the need for capacity building, harmonisation of the major statutes, and institutions where to anchor the mainstreamed decentralised environmental management functions. Other lessons include lack of delineation between devolution and deconcentration leading to local participation apathy, different policies among donor agencies resulted in implementation difficulties, and uncertainty in continuity of the initiative e.g. closure of DANIDA activities resulted in almost halt to the decentralisation of environmental management.

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37

Gottschalk, Linda S. "Johannes Rebmann: A Servant of God in Africa Before the Rise of Western Colonialism (second edn)." European Journal of Theology 28, no. 2 (December 1, 2020): 194–96. http://dx.doi.org/10.5117/ejt2019.2.019.gott.

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SummaryJohannes Rebmann, the first European to set eyes on Mount Kilimanjaro, served as a pioneer missionary in East Africa in the mid-nineteenth century, commissioned by the Anglican Church Missionary Society. Lexicography was his main occupation, but he faced several serious challenges: theological and methodological differences with his closest colleague, colonialism and slavery, and personal health problems. The author of this book has himself served in Malawi and participated in the recent English-Chichewa dictionary. Paas uses an impressive number of primary sources, letters and archival materials to paint the picture of Rebmann, his life and work.RÉSUMÉJohannes Rebmann, le premier européen à avoir contemplé le Kilimandjaro, a été un missionnaire pionnier en Afrique de l’Est au milieu du dix-neuvième siècle, envoyé par la société missionnaire de l’Église anglicane. Il s’est principalement consacré à un travail lexicographique, mais il a dû faire face à diverses difficultés sérieuses : des différences d’ordre théologique et méthodologique avec ses plus proches collègues, le colonialisme et l’esclavage, ainsi que des problèmes de santé. L’auteur de cet ouvrage a lui-même servi au Malawi et a participé à l’élaboration du récent dictionnaire Anglais-Chichewa. Paas a consulté un nombre impressionnant de sources de première main, de lettres et d’archives pour dresser le portrait de Rebmann et présenter sa vie et son oeuvre.ZusammenfassungJohannes Rebmann, der erste Europäer der jemals den Kilimandscharo erblickt hatte, diente in der Mitte des 19. Jahrhunderts als Pioniermissionar in Ostafrika; er war ausgesandt von der Missionsgesellschaft der anglikanischen Kirche. Seine Hauptbeschäftigung war die Lexikographie, aber darüber hinaus wurde er mit diversen ernstlichen Herausforderungen konfrontiert: Es gab Unstimmigkeiten zwischen ihm und seinem engsten Mitarbeiter über theologische Ansätze und die Methodik ihrer Arbeit, er befand sich in einem Umfeld von Kolonialismus und Sklaverei, und er geriet persönlich in gesundheitliche Schwierigkeiten. Der Autor dieses Buches hat selbst in Malawi Dienst getan und an dem unlängst erschienenen Wörterbuch auf Englisch-Chichewa mitgearbeitet. Paas verwendet eine bemerkenswerte Zahl an Primärquellen, Briefen und Archivmaterial, um ein Bild von Rebmann, seinem Leben und Werk zu zeichnen.

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38

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

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39

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

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40

FREEMAN, EMILY K., and ERNESTINA COAST. "Sex in older age in rural Malawi." Ageing and Society 34, no. 7 (March 5, 2013): 1118–41. http://dx.doi.org/10.1017/s0144686x12001481.

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ABSTRACTThis paper examines how older adults living in rural Malawi explain and understand their sex lives. We present sex in this setting as a field in which broader understandings of ageing, aged identities, and conceptions of person- or adulthood in older age are played out and constructed. Qualitative data were collected from men (N=20) and women (N=23) aged 50 to around 90 using in-depth multiple dependent interviews (N=135) between 2008 and 2010. The giving and receipt of sexual pleasure was considered natural and God-given. Primarily understood as a matter of ‘power’, sex was on the one hand, beneficial to older bodies, but on the other, not accessible to such bodies. Declining sexual frequency was associated with declining desire for sex, or frustration stemming from continued desire for sex. These discourses emerged from the way the ageing body was constructed as a weakened body, incompatible with understandings of adulthood based on physical productivity. Older men and women used sex to discursively respond to these challenges to their adulthood in two ways. Firstly, sex was used to confirm strength, physical productivity, and therefore, identity as an ‘adult’. Secondly, adulthood itself was redefined as being based on moral, rather than physical productivity, and refraining from sex was used to demonstrate wisdom, self-control and therefore their ‘adult’ identity. Our results provide in-depth understanding of the ways constructions of ageing and sex can influence complex experiences of marital and non-marital sex in older age. We contribute to debates on sexuality in the gerontological literature by moving discussion beyond the presentation of continued sexuality as somehow exceptional or an indicator of successful ageing. Finally, in a setting of considerable HIV prevalence at older ages, our results challenge a preoccupation with fertility and chronological age in the collection of sexual health data in Africa.

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Ross, Andrew C. "Ross, Kenneth R. (ed.). 1996. God, People and Power in Malawi: Democratisation in Theological Perspective. Kachere Monograph No. 3, Blantyre, Malawi: CLAIM, pp. 272." Studies in World Christianity 4, no. 1 (April 1998): 121. http://dx.doi.org/10.3366/swc.1998.4.1.121.

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Ross, Andrew C. "Ross, Kenneth R. (ed.). 1996.God, People and Power in Malawi: Democratisation in Theological Perspective. Kachere Monograph No. 3, Blantyre, Malawi: CLAIM, pp. 272." Studies in World Christianity 4, Part_1 (January 1998): 121. http://dx.doi.org/10.3366/swc.1998.4.part_1.121.

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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, no. 1 (2005): 81–98. http://dx.doi.org/10.1177/0966736905056548.

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

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Wroe, Daniel. "Miraculous healing in rural Malawi: between ‘grace’ and ‘work’." Africa 87, no. 4 (October 26, 2017): 806–31. http://dx.doi.org/10.1017/s0001972017000377.

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AbstractThe way in which people approach ill health and its relief is often explained as a function of pragmatic evaluation. Through looking at a case of illness in the family of David Kaso, a Baptist pastor living in rural Malawi, this article suggests that trust or faithfulness may be more appropriate terms with which to describe people's approaches to healing and their social antecedents and outcomes. Pentecostal churches had grown in influence in the area where the churches David led were located. Pentecostal leaders often emphasized that experiencing divine healing, or successfully bringing it about, were the results of the ‘work’ that Christians did for God. David and his congregants recognized the difficult questions this perspective could raise about their status in church and emphasized instead that healing happened in God's ‘grace’, largely irrespective of the actions of the Christian. This being the case, the efficacy of prayer as a way of bringing about healing could not really be tested nor, as a corollary, could the outcome of prayer for healing stand as a proxy for evaluating the Christian. The uncertainties David and his church members admitted over healing meant that the basis of their relationships was better described in terms of trust or faithfulness than pragmatism.

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

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

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

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

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

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Burgess, Stanley. "Led by the Spirit: The History of the American Assemblies of God Missionaries in the Philippines." Pneuma 32, no. 2 (2010): 293–94. http://dx.doi.org/10.1163/157007410x509236.

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