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Journal articles on the topic 'Assemblies of God Prophecy'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

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 In this article, I argue that such an interpretation is historically outdated.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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2

Cahayani Fatimah, Ana, and Sampara Palili. "Assembly Priorities in the Era of modernization of Education Reminisce (Review of quality, commentary and Hadith text content assemblies dhikr)." International Journal on Advanced Science, Education, and Religion 1, no. 3 (November 3, 2018): 42–53. http://dx.doi.org/10.33648/ijoaser.v1i3.19.

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This article examines the priority focus of discussion in the Council Dhikr with anyone who narrated about Dhikr Majlis virtue , How takhrij and i'tibar sanad hadith about the virtues Dhikr Majlis And How content (sermon) Hadith about Dhikr Majlis virtue. The method used to answer the focus of the study is a library with researcusing a normative approach that emphasizes the descriptive analysis of the data sources were found. The results showed that the hadith is narrated by (1)al-Bukhariy (2) Muslims and (3) Ahmad Bin Hanbal. The chain of 3 mukharrij through five lanes of chains with all four met in tabaqah to behold from the Bahz of Suhail of facet of Abu Huraira. takhrij activities and I'tibar of Ahmad bin Hanbal path carefully, found the transmitters of the chain as follows: (1) Abu Huraira as the last chain of narrators first (2) facet as both narrator chain V, (3) Suhail as a third narrator chain IV, (4) behold a fourth chain of narrators III (5) Affan as the fifth chain of narrators II and (6) Ahmad bin Hanbal as well as the last narrator al-Mukharrij al-Hadith. secar implicit when observed honor traditions of Ahmad ibn Hanbal, coming from Yahya ibn Sa'id from 'Abdallah ibn Sa'eed Mawla of Abi Ziyad Abu Ayyash from Darda' that the Prophet it to my question as to the content of the question is the Messenger of Allah said: "Shall I show you do the best, the most holy in the sight of your king (God), and the lifting derajatmu; be better for you than gold or silver, and better for you than meeting your enemies-in, and then you cut off his head or they cut your throat". The Companions who were present said: "What this is Ya Allah!". He said: "Remembrance of Allah, the most Exalted, the Most Great".

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3

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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4

Engammare, Max. "Calvin: A Prophet without a Prophecy." Church History 67, no. 4 (December 1998): 643–61. http://dx.doi.org/10.2307/3169846.

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Only a few months after Calvin's death, August 1564 to be precise, Theodore Beza composed a preface for the posthumous French edition of Calvin's commentary on the book of Joshua: it took the form of a brief biography of the reformer. Describing the death of Calvin, Beza recalled the sadness that invaded Geneva on the announcement of the death of the prophet of God: “The following night, and the day after as well, there was much weeping in the city. For the body of the city mourned the prophet of the Lord, the poor flock of the Church wept the departure of its faithful shepherd, the school lamented the loss of its true doctor and master, and all in general wept for their true father and consoler, after God.”

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5

Yampolskaya, Anna. "Prophetic Subjectivity in Later Levinas: Sobering up from One’s Own Identity." Religions 10, no. 1 (January 14, 2019): 50. http://dx.doi.org/10.3390/rel10010050.

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This paper explores how Levinas redefines the traditional notion of prophecy, shifting the emphasis from the content of prophecy to the figure of the prophet, thus making prophetic inspiration a key feature of ethical subjectivity. The principal aim of the paper is to analyse the resulting triangular structure involving God and the Other. This structure is inherently unstable because God is incessantly stepping back in kenotic withdrawal. I show how this fundamental instability is reflected in the structure of the phenomenalisation of God’s glory, the structure of obedience to God’s order, and the structure of the authorship of prophecy. The prophetic experience is marked by heterogeneity; it can never be completely appropriated. Responsibility for the Other brings the subject to light as a witness of the glory of the Infinite, but not as the subject of self-identification.

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6

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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7

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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8

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

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9

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

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10

Wenk, Matthias. "What is Prophetic about Prophecies: Inspiration or Critical Memory?" Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 178–95. http://dx.doi.org/10.1163/17455251-02602002.

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Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘inspired speech’ defines the core of the prophetic self-understanding. This conjecture is also reflected in many scholarly works on prophecy. This articles argues that at the heart of prophecy in both the Old and the New Testament lays the identity-forming narrative of the people of God. Based on 1 Cor. 1.10–2.16 it shall further be argued that the Spirit’s role may also be described in disclosing the significance of this narrative. That inspired oracles are not pivotal to the New Testament’s understanding of prophecy is further evidenced in Mt. 7.15–34: False prophets are not criticised for the content of their speech but for their lack of obedience to the will of God. Therefore, Pentecostals today might listen carefully to their own identity-forming narrative and telling the story might in itself be a prophetic act.

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11

Kimelman, Reuven. "Prophecy as Arguing with God and the Ideal of Justice." Interpretation: A Journal of Bible and Theology 68, no. 1 (December 20, 2013): 17–27. http://dx.doi.org/10.1177/0020964313510860.

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12

Nyende, Peter. "Puzzling Apostolic Hermeneutics of the Old Testament as Theological Hermeneutics." Horizons in Biblical Theology 38, no. 2 (September 26, 2016): 221–34. http://dx.doi.org/10.1163/18712207-12341334.

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In this article, I argue that puzzling apostolic interpretations of some Old Testament messages as fulfilled in specific New Testament contexts, to which the Old Testa-ment messages do not apparently refer, are actually applications of the Old Testament messages to apostolic times. These applications are informed by a view of God, distinctively manifest in prophecy, which understands him to speak in ways commensurate with his foreknowledge and purposes, with the result that what he has said has multiple references beyond the single initial one. This view of God is presupposed by the apostles’ use of the verb πληρωθῇ through its close association with prophecy, hence their use of the verb for “applies to”.

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13

Busch, Austin. "Presence Deferred: The Name of Jesus and Self-Referential Eschatological Prophecy in Acts 3." Biblical Interpretation 17, no. 5 (2009): 521–53. http://dx.doi.org/10.1163/156851508x401169.

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AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resists naming: to call something something else involves a conceptualization of being that effaces Being itself. Following this logic, Acts 3's repeated references to "the name of Jesus" (3:6, 16) signify the ascended Christ's absence (1:6-11), whose implications Peter's sermon explores. Although Peter speaks of the eschatological consummation that the "holy prophets" announced (3:20-21), when recalling such a prophecy he quotes from Deuteronomy 18, "the Lord will raise up a prophet like me" (3:22-23), going on to assert that "all prophets" speak of the time when God will do this (3:24). Prophets' prophesy about a time when God will raise up a prophet who, according to 3:24, will prophesy about a time when God will raise up a prophet. This circular prophecy of an eschatological prophet gestures at the infinite deferral of Christ's eschatological presence, or παρoυσíα. In dialogue with Hans Conzelmann, I consider the implications of this and a related episode (Luke 17:22-37) for Lukan eschatology.

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14

Adnan, Leena Muthanna, and Ehsan Ali Abdul Amir. "The truth of the prophecy and miracles in the religion philosophy." Al-Adab Journal 1, no. 126 (September 15, 2018): 326–37. http://dx.doi.org/10.31973/aj.v1i126.66.

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In this research, we have attempted to shed light on one of the main topics dealt with by the philosophy of religion, revelation, prophecy and miracles. I will focus on this research on the most important aspects of the study of contemporary Arab writers: Adib Saab, Sawdust. The central question we will ask is: Is revelation possible? Is prophecy translated and miracles? What is the validity of revelation and prophethood miracles? Are miracles only for prophets? Or else? We find that the writer is difficult to prove the issue of revelation through the statement of the quality of the divine discourse directed to humans from the tongue of God, and on the issue of miracles in the opinion of Adib Saab that miracles (wonders) is only the natural law itself. Al-Khasht agrees with the view that revelation and prophecy can be obtained. There is no logical impossibility in addressing God to His creatures, and if the quality of the speech directed by God differed to His creatures, either in the matter of miracles he goes on to say that miracles are not a creation of natural law, Which is familiar with nature, and while we find Nashar goes to support the issue of revelation, but warns of the need to distinguish between revelation in monotheistic religions and visions of the ruling. As for the issue of miracles, the narration is either a reason to prove the prophecy of a prophet or to prove a wisdom. Miracles are nothing but God's act in nature, and if we do not understand it now we may understand it tomorrow

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15

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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16

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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17

Lima, Clauber Pereira. "Profecia e salvação dos índios em Pe. Antônio Vieira." Revista Eclesiástica Brasileira 58, no. 231 (September 30, 1998): 634–46. http://dx.doi.org/10.29386/reb.v58i231.2363.

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Estudo dos aspectos proféticos, com uma conotação de salvação dos índios, em Pe. Antônio Vieira. Existem indicações sobre o método de trabalho de Pe. Antônio Vieira, que ajudar-nos-ão a captar bem sua concepção de profecia. Com a descoberta das finalidades da profecia, poderemos tratar primeiramente da aplicação do espírito profético em Bandarra e São Francisco Xavier. Se Bandarra representa a simplicidade e a acolhida da profecia enquanto dom enviado por Deus, São Francisco Xavier é modelo de confiança e disponibilidade, através dos seus sonhos e de sua total dependência de Deus. Os índios fazem o elo de união entre estes dois espíritos proféticos e representam a novidade e originalidade da profecia e das possibilidades de salvação para os homens. Abstract: This article is a study of the aspects of prophecy with regarás to salvation of the indians of Pe. Antônio Vieira. There exists indications on the work method of Pe. Antônio Vieira, wich help us well capture his concept of prophecy. With the discovery ofthe use of prophecy, we may first look to the application of the prophetic spirit in Bandarra and Saint Francis Xavier. If Bandarra represents simplicity and the welcoming of prophecy as a gift sent by God, Saint Francis Xavier is the model of confidence and availability through his dreans and his total dependence upon God. The indians make the unifying link between these two prophetic spirits and represent the newness and originality of prophecy and ofthe possibilities of salvation for mankind.

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18

Gonzalez, Philippe. "Reclaiming the (Swiss) nation for God: the politics of Charismatic prophecy." Etnografica, no. 12 (2) (November 1, 2008): 425–51. http://dx.doi.org/10.4000/etnografica.1797.

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19

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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20

Kim, Daewook. "The Old Prophet’s Deceit, Jeroboam’s Golden Calves and the Disobedience of the Man of God (1 Kgs 12:25-13:34)." Vetus Testamentum 69, no. 3 (July 8, 2019): 490–97. http://dx.doi.org/10.1163/15685330-12341360.

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AbstractThis paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by exploring the similarities and differences between the characters, and examining related passages. After this examination, the following conclusions are arrived at: first, because of the old prophet’s deceit and the disobedience of the man of God, the true and false prophets are not clearly distinguished in the narrative; second, the comparison between Jeroboam and the old prophet reveals that disobedience, which is equated with idolatry, is more evil than false prophecy; and third, Yhwh’s prohibitions, which are associated with Jeroboam and the man of God, serve the rhetorical purpose of denunciating Jeroboam’s innovations and stressing obedience to Yhwh, that is, an adherence to Mosaic law. Consequently, the Mosaic law, which condemns idolatry, is seen to be more important than prophecy.

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21

Goswell, Gregory. "Davidic rule in the prophecy of Micah." Journal for the Study of the Old Testament 44, no. 1 (August 14, 2019): 153–65. http://dx.doi.org/10.1177/0309089218772577.

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In the prophecy of Micah 5, the promised Davidide is depicted as a domestic ruler and not a conquering deliverer. The role of the Davidide as shepherd is stated but receives no elaboration, though by implication his chief task is to promote social justice. He is the divinely designated ruler of God’s people, but is not accorded the title ‘king’. With regard to the subjugation of the nations, Davidic prerogatives are democratized and transferred to the remnant. Although the Davidic ruler is the centrepiece of Micah’s picture of the final kingdom of God, he is not said to be responsible for the peace or deliverance to be enjoyed by God’s people. The result is that in the prophecy of Micah, Yhwh is the undisputed King and Deliverer.

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22

Kurtz, Paul Michael. "Is Kant among the Prophets? Hebrew Prophecy and German Historical Thought, 1880–1920." Central European History 54, no. 1 (March 2021): 34–60. http://dx.doi.org/10.1017/s0008938920000485.

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AbstractThis article examines the interpretation of Hebrew prophecy by German Protestant scholars in the era of 1880–1920. It argues, first, that Old Testament interpreters valued the prophets since they presented God as the guiding force behind human history and, second, that these theologians cum philologians saw the prophetic conception of history as anticipating their own understanding of God in the world. The inquiry bases this argument on a reading of numerous exegetes, both leading lights and forgotten figures. Moreover, it traces this interpretative tendency across a range of sources, including specialist studies, theological monthlies, political and literary journals, popular works, public speeches, and pedagogical literature. Rather than leave the prophets in the past, these exegetes also ushered them into the present, employing their historical teachings to shore up the Christian faith. In doing so, they identified Hebrew prophecy with German Protestantism and in contrast to Judaism.

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23

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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24

Samarenna, Desti. "Analisis 1 Korintus 14:2-6 Tentang Karunia Berbahasa Roh dan Bernubuat." DUNAMIS: Jurnal Penelitian Teologi dan Pendidikan Kristiani 2, no. 1 (November 4, 2017): 1. http://dx.doi.org/10.30648/dun.v2i1.128.

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ABSTRACT. The spiritual gifts about speaking in tongue and prophecy are theological issues which getting its dynamics in both Pentecostal and Charismatic. There some frictions resulted disunity churches. This is a research which had purpose to show a distinguished function and benefit of those two gifts in church service. This research used a method of text analysis on 1 Corinthians 14:2-6 which about those two spiritual gifts, speaking in tongue and prophecy. The results of analysis are: Speaking in tongue is a gift of communicating to God with benefit of self developing, and prophecy is a gift given for stating something from God to people.ABSTRAK. Karunia bahasa roh dan nubuat merupakan isu teologis yang terus mengalami dinamika dalam tubuh Pentakosta maupun Kharismatik. Tidak sedikit terjadi friksi yang mengakibatkan perpecahan. Tujuan penelitian ini adalah menunjukkan perbedaan antara kedua karunia tersebut, termasuk manfaat dan fungsinya dalam ibadah. Artikel ini merupakan penelitian yang menerapkan metode analisis teks, khususnya 1 Korintus 14:2-6 yang membahas tentang penggunaan dua karunia tersebut. Hasil dari pembahasan didapatkan bahwa karunia berbahasa roh merupakan bahasa komunikasi yang dibangun kepada Allah dan berfungsi untuk membangun dirinya sendiri, sementara nubuat merupakan karunia yang diberikan Allah untuk menyatakan sesuatu dari Allah kepada manusia.

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25

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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Abernethy, Andrew T. "The Spirit of God in Haggai 2:5: Prophecy as a Sign of God’s Spirit." Vetus Testamentum 70, no. 4-5 (August 11, 2020): 511–20. http://dx.doi.org/10.1163/15685330-12341416.

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Abstract In Hag 2:5b, a statement unique within the Hebrew Bible appears: ורוחי עמדת בתוככם (“my spirit is standing in your midst”). Some interpret this clause as stating that God will empower the entire community by his spirit to rebuild the temple. Others interpret this as a promise that God will be present to protect his people by his spirit, as he had with the Pillar of Cloud in exodus traditions. After a critique of these standard interpretations, the case is made to support a marginal view that Hag 2:5b refers to the spirit of God in prophetic activity in the post-exilic era.

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Gordon, R. P., and J. Barton. "Oracles of God. Perceptions of Ancient Prophecy in Israel after the Exile." Vetus Testamentum 38, no. 4 (October 1988): 486. http://dx.doi.org/10.2307/1519296.

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28

Hughes, Jeremy. "Oracles of God: Perceptions of Ancient Prophecy in Israel after the Exile." Journal of Jewish Studies 41, no. 2 (October 1, 1990): 264–66. http://dx.doi.org/10.18647/1549/jjs-1990.

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29

Feldman, Louis H. "Josephus' Interpretation of Jonah." AJS Review 17, no. 1 (1992): 1–29. http://dx.doi.org/10.1017/s0364009400011934.

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Josephus has transformed what Bickerman has called a morality play, which, in the Bible, focuses upon the sinful people of Nineveh, their genuine repentance, and their forgiveness by God, into a historical episode centering upon the historical figure of Jonah, who, as a prophet, is closely akin to the historian, and upon his political mission. All the reasons why the book was chosen for the haftarah of the afternoon service of the most sacred day of the Jewish calendar, the Day of Atonement, namely, to emphasize that God is the God of all mankind, that it is impossible to flee from His presence, and that He pities His creatures and forgives those who turn to Him in truth—all these are conspicuously absent from Josephus' account. The biblical version is more an unfulfilled prophecy than a book about a prophet, whereas Josephus' is about a prophet and, via Nahum, of a fulfilled prophecy. In an effort to appeal to his non-Jewish audience, he has emphasized the qualities of character of Jonah and muted the role of God. He has avoided taking responsibility for the central miracle of the book, the episode of Jonah in the big fish. Above all, in order not to offend his Roman hosts, who were very sensitive about proselytizing by Jews, he avoids subscribing to the biblical indications that the inhabitants of Nineveh had repented and had turned to Judaism, in whole or, at any rate, in part.

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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, 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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Pretorius, S. P. "Word volgelinge van sommige hedendaagse “profete” mislei en van hulle regte ontneem onder die dekmantel van profesie?" Verbum et Ecclesia 26, no. 2 (October 3, 2005): 507–26. http://dx.doi.org/10.4102/ve.v26i2.237.

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Prophets and their prophecies seem to form an integral part of the spirituality of some believers. A small group of believers in Hertzogville are clinging wholeheartedly to the prediction uttered by their ‘prophet’, a certain David Francis. According to Francis, God gave him a message on 1 July 2004 that the deceased, Paul Meintjies, should not be buried because he would rise from the dead. Francis gave no specific date for the resurrection — God will speak to him when the time is right. Although Francis could give no specific date, rumours amongst the people in Hertzogville had it that the resurrection would take place on 29 July 2004. This date was later changed to 5 and then to 8 August 2004. Nothing happened on any of these dates. In spite of everything, the followers of Francis still believe that Meintjies will rise from the dead. In this article the claim of modern day ‘prophet’ and their so-called godly messages are evaluated. This is done in light of the Biblical prophets. Judging by the actions of his followers, it seems that Francis has gained some sort of control over them, affecting their whole lives. The prophecy appears to be instrumental in the control he has over his followers. How this ‘control’ over his followers affect their whole lives and in particular their rights is also investigated The conclusion is that modern ‘prophets’ of the like of Francis gain an unethical control over their followers’ lives through so-called ‘prophecy’. Prophecy interpreted by his followers as ‘God’ s Word’ acts as a powerful instrument in achieving this control. In the process the followers are also denied certain rights according to the country’ s Constitution under the banner of freedom of religion.

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Giordano, Manuela. "From Gaia to the Pythia." Journal of Ancient Judaism 6, no. 3 (May 14, 2015): 382–96. http://dx.doi.org/10.30965/21967954-00603006.

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This paper explores the ambiguous connection between women and prophecy in ancient Greece. The issue of the genealogy of the prophetic seat of Delphi – the most authoritative oracle of ancient Greece – is first dealt with in relation to Aeschylus’ Eumenides (458 B. C. E.), where the gift of prophecy is said to have been first endowed to Gaia, Mother Earth, to be passed on from mother to daughter until it is given to Apollo, the god of prophecy. Starting from this testimony, the role of Gaia is used in the paper as a key to understanding the motherly symbols associated with prophecy. The paper further explores how the powerful prophetic voice and role of the Pythia is “normalized” in the context of fifth century Athens, where women were not allowed to be public speakers or agents and where the dominant male voice constructed any public feminine voice as inappropriate or deviant. In this respect, the paper points out how in the Athenian representation of the Pythia, the authoritative heir of Gaia is reduced to a reconciling woman acting as a devout supporter of men and their authority.

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Manurung, Kosma. "Taurat dan Nubuat Palsu: Kajian Sudut Pandang Taurat Terhadap Nubuat Palsu." Jurnal Teologi Berita Hidup 2, no. 2 (March 31, 2020): 94–109. http://dx.doi.org/10.38189/jtbh.v2i2.31.

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Abstract: The purpose of this research is to present the Torah's view of false prophecy. The methodology used in this article uses text analysis and literature review. This article describes how false prophecy occurred in the Torah, the source of false prophecy, the entrance of false prophecy, and its consequences to mankind. Based on the results of this study in the Torah's view, false prophecies originated by the devil as the father of all liars who entered through the human desire and then resulted in the destruction of the relationship between God and man resulting in prolonged sin and suffering for humanity.Abstrak: Adapun tujuan penelitian artikel ini adalah ingin memaparkan sudut pandang Taurat terhadap nubuat palsu. Metodologi yang digunakan dalam artikel ini menggunakan analisis teks dan kajian literatur. Artikel ini menggambarkan bagaimana nubuat palsu dalam Taurat, sumber nubuat palsu, jalan masuk nubuat palsu, dan akibatnya bagi manusia. Berdasarkan hasil penelitian ini dalam pandangan Taurat, nubuat palsu berasal dari iblis sebagai bapak segala pendusta yang masuk melalui keinginan daging manusia yang kemudian mengakibatkan hancurannya hubungan antara Allah dan manusia sehingga mengakibatkan dosa dan penderitaan yang berkepanjangan bagi manusia.

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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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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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Goswell, Gregory. "‘David their king’: Kingship in the Prophecy of Hosea." Journal for the Study of the Old Testament 42, no. 2 (November 28, 2017): 213–31. http://dx.doi.org/10.1177/0309089216677671.

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The anticipation of a future Davidide is present but not prominent in the Book of the Twelve, with the prophecy of Hosea introducing this theme in two key verses (Hos. 1.11 [Heb. 2.2]; 3.5) and setting thematic trends for the Twelve as a whole. Nothing subsequent to the prophecy of Hosea amends or corrects the main features of the Hosean portrait of kingship. Despite a general negativity toward contemporary kings, kingship is viewed as a viable model for government, and it is anticipated that restored kingship will be Davidic in character. The Davidic king has a circumscribed domestic role in the kingdom of God, for it is YHWH who will deliver his people and rule the nations from Jerusalem.

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GRIFFEL, FRANK. "AL-ĠAZĀLĪ'S CONCEPT OF PROPHECY: THE INTRODUCTION OF AVICENNAN PSYCHOLOGY INTO Aš‘ARITE THEOLOGY." Arabic Sciences and Philosophy 14, no. 1 (March 2004): 101–44. http://dx.doi.org/10.1017/s0957423904000025.

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The traditional argument of Muslim theologians that aims to verify the claims of a true prophet and distinguish him from an impostor is based on the acceptance of miracles performed in history and testified through an uninterrupted chain of tradition (tawātur). A second argument that equally involves transmission through tawātur is based on the prophet’s virtuous and impeccable character establishing the trustworthiness (sidq) of the prophet. These are, for instance, the types of proofs (singl. huˇgˇga) mentioned by the Baghdadian Mu‘tazilī al-Gˇāhiz (d. 255/869) in his monograph Huˇgaˇg al-nubuwwa. For theologians of the Aš‘arite school this approach to the verification of prophecy posed a problem. According to classical Aš‘arite theology, good is what God commands and bad is what he forbids. If God chooses prophets to reveal knowledge about what is right and what is wrong, and thus also reveal knowledge about how to live a virtuous life, how can those whom the prophets call upon know that the prophets have a virtuous character before they even know the criteria for virtue? Early Aš‘arite theologians indeed accepted that all prophets had a most virtuous character. This fact, however, became apparent only after their message gained acceptance within their community and it cannot be regarded as a viable verification of the claim of a prophet to those he calls upon. Al-Aš‘arī (d. 324/935), for instance, is said to have accepted a number of indications that allow humans to distinguish a prophet from ordinary people. He does not mention the claim based on the impeccable moral conduct of prophets. In fact, he stresses that in order to distinguish a true prophet from other people who are close to God (awliyā'), but who have no message to reveal, one should put oneÕs trust only in the occurrence of true prophetic miracles.

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Callan, Terrance. "Prophecy and Ecstasy in Greco-Roman Religion and in 1 Corinthians." Novum Testamentum 27, no. 1 (1985): 125–40. http://dx.doi.org/10.1163/156853685x00247.

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AbstractWe have seen that in Greek prophètes means spokesman in a very general sense. Most characteristically it designates the medium, or mantis, at an oracle, who is considered a spokesman for the god of the oracle. This mantic prophecy is accompanied by trance, i.e., when the mantis functions as spokesman, his or her ordinary consciousness is replaced by another. However, in an effort to explain why oracles at Delphi are no longer given in verse, Plutarch develops a theory according to which even prophecy in this sense does not involve trance, but makes use of the ordinary consciousness of the mantis. In addition to this use of prophetes, it is also used to designate other spokesmen. Some of these are considered entranced, e.g., poets, the spokesmen of the Muses, in Plato's view. But most are not, e.g., poets according to the understanding of poetic inspiration reflected in Pindar, and those who functioned at oracles as spokesmen for the mantis. I have argued that the uses of prophètes in Greek correspond fairly well to the apparent range of meanings for nabi in the OT. But the use of prophètes to translate nabi involved a shift of emphasis: while in Greek prophètes mainly designates those who prophesy in trance, as a translation for nabi, prophètes mainly designates those whose prophecy is apparently not accompanied by trance. This can be seen clearly in Philo who knows of prophecy as a trance phenomenon, but who sees at least Moses mainly as a prophet whose prophecy does not involve trance. This understanding of prophecy results both from fidelity to scripture and from Philo's desire to praise Moses and account for certain difficulties in scripture.

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Seal, David. "We Have Been Visited: Divine Encounter through the Lukan Benedictus (Luke 1:68–79)." Biblical Annals 11, no. 2 (April 29, 2021): 231–46. http://dx.doi.org/10.31743/biban.11564.

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Recent discussions of the Benedictus have focused on its function in Luke- Acts. However, little if no attention has been given to the persuasive force of the passage and how it may have functioned to create a divine encounter for the implied audience. This study will address this gap. Following a brief survey of Luke’s purpose and a discussion of the nature of prophecy, I will argue, first, that divine revelation was often cast in poetic form. Second, I will describe the poetic features of the Benedictus, emphasizing its divine nature. Third, I will explain the ancient perception that deities had a superior ability to name persons, places, and objects. I will follow this discussion with a listing of the divinely authored names in the Benedictus. Fourth, I will contend that the Old Testament vocabulary and the tone of confidence in Zechariah’s prophecy further enhances its divine nature. Finally, considering the above, I will explain how a skilled lector reading the prophecy to Luke’s original audience may have allowed them to experience something of the aural presence of God.

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Umeanolue, Ikenna L. "Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 87–107. http://dx.doi.org/10.4314/ujah.v21i2.5.

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The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.

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Riordan, Michael B. "Mysticism and Prophecy in Early Eighteenth-Century Scotland." Scottish Historical Review 98, Supplement (October 2019): 333–60. http://dx.doi.org/10.3366/shr.2019.0424.

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In 1709 a group of prophets arrived in Edinburgh proclaiming that Christ had appeared to redeem the nations. They attracted the interest of a community of self-described mystics. The mystics maintained that Christians had a duty to turn inwards and follow the holy spirit in all that they did and believed that Christ would soon appear in spirit to convert the world to their beliefs. Some, therefore, accepted the prophets as harbingers of the millennium. But other mystics remained unconvinced and maintained that spiritual reformation would not appear by outward signs and wonders. The paper introduces the development of mysticism in Scotland. It then examines the debate which emerged after a group of mystics became converts to the prophets’ cause. It shows how mystical prophets successfully converted both mystics and prophets to their cause. In order to grasp the importance of the divisions within the movement, it recovers the discourse of spiritual discernment, which has been obscured by debates about reason and superstition. The prophets needed to prove to their mystical brethren that they were inspired by God and not by the devil.

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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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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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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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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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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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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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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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Incandela, Joseph M. "Robert Holcot, O.P., on Prophecy, the Contingency of Revelation, and the Freedom of God." Medieval Philosophy & Theology 4 (1994): 165–88. http://dx.doi.org/10.5840/medievalpt199447.

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Sobb, Joseph. "Book Review: Oracles of God: Perceptions of Ancient Prophecy in Israel after the Exile." Pacifica: Australasian Theological Studies 21, no. 3 (October 2008): 347–49. http://dx.doi.org/10.1177/1030570x0802100307.

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