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Journal articles on the topic 'Assemblies of God – Zambia'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Kaunda, C. J. "'Rituals of resistance, weapons of the weak': Toward an African Pentecostal transformative Holy Communion Missiology." Theologia Viatorum 40, no. 2 (2016): 84–101. http://dx.doi.org/10.4102/tv.v40i2.10.

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The article defines symbolic inversion as transgressive behaviour which most traditional Zambian societies reenacted in the ritual context as a dynamic cultural form. It argues for critical reclamation and reconstitution of symbolic resistance dimension of Ndembu ritual (people of North-west Zambia) to construct transformative Holy Communion missiology within Pentecostal Assemblies of God in Zambia (PAOG-Z). The symbolic resistance of Ndembu ritual seems to have potential to give fresh perspective on how Holy Communion could function as mundus inversus (world-upside-down)- a way of resisting n

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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 (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 (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 (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 (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 (1993): 49–63. http://dx.doi.org/10.1179/jep.1993.12.1.005.

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9

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 (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 pa

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10

Haynes, Naomi. "“Zambia Shall be Saved!”." Nova Religio 19, no. 1 (2015): 5–24. http://dx.doi.org/10.1525/nr.2015.19.1.5.

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This article explores the increasingly common argument that Pentecostal Christianity, far from being apolitical, is very politically engaged. I make two contributions to this discussion. First, my analysis provides a detailed account of how Pentecostal religious life serves as political engagement in an especially significant ethnographic context: Zambia, the only African country to make a constitutional declaration that it is a “Christian nation.” For Zambian Pentecostals, “the declaration” is a covenant with God made according to the principles of the prosperity gospel. By regularly reaffirm

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11

Mann, Richard G. "My student elective: ‘Serving god and the people in Zambia’." Public Health 101, no. 5 (1987): 369–74. http://dx.doi.org/10.1016/s0033-3506(87)80096-3.

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12

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-fig

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13

McGee, Gary B. "Assemblies of God Overseas Missions: Foundations for Recent Growth." Missiology: An International Review 16, no. 4 (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

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14

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

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AbstractThe Pentecostal Assemblies of Canada (PAOC) has had many similarities with its United States counterpart, the Assemblies of God. In fact, in its early years the PAOC was affiliated with the Assemblies of God.1 Yet the PAOC was unique in that it had a friendly relationship with the Anglican Church of Canada2 vis-à-vis the Toronto low-church Anglican theological school, Wycliffe College.3 This relationship centered on one man, a Wycliffe College graduate and Anglican priest, who was asked to be principal of the first Canadian Pentecostal Bible school in 1925, a position he held until 195

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15

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 a

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16

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

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17

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 (1994): 736. http://dx.doi.org/10.2307/2081312.

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18

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

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19

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

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20

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 (1989): 415. http://dx.doi.org/10.2307/1386574.

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21

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 (1994): 291. http://dx.doi.org/10.2307/1386699.

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22

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

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23

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 (1991): 137. http://dx.doi.org/10.2307/2209913.

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24

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

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25

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 (1990): 413. http://dx.doi.org/10.2307/1386480.

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26

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 (2004): 84–100. http://dx.doi.org/10.1179/jep.2004.24.1.007.

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27

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 (2019): 140–51. http://dx.doi.org/10.1080/18124461.2019.1591902.

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28

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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29

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 s

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30

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

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31

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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32

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 a

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33

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

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34

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

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In 1935, the General Council of the Assemblies of God (USA) officially opened the pastorate to ‘matured women…who have developed in the ministry of the Word’. Today, the AG remains the only major conservative denomination to fully affirm female ordination. Unfortunately, this achievement remains largely ignored in contemporary scholarly literature, largely due to the influence of an article by Barfoot and Sheppard in 1980 which dismissed the AG’s official endorsement of clergywomen as having little lasting impact as the denomination matured into ‘priestly’ tranquility. In this article, I argue

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35

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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36

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

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37

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

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38

van Klinken, Adriaan, and Lilly Phiri. "“In the Image of God”: Reconstructing and Developing a Grassroots African Queer Theology from Urban Zambia." Theology & Sexuality 21, no. 1 (2015): 36–52. http://dx.doi.org/10.1080/13558358.2015.1115598.

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39

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 (2016): 951–61. http://dx.doi.org/10.1007/s10943-016-0295-7.

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40

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 (2011): 335–37. http://dx.doi.org/10.1080/1474225x.2011.578812.

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41

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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42

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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43

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 (2014): 336–37. http://dx.doi.org/10.1093/socrel/sru028.

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44

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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45

Mate, Rekopantswe. "Wombs As God's Laboratories: Pentecostal Discourses of Femininity in Zimbabwe." Africa 72, no. 4 (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

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46

Kangwa, Jonathan. "Resilience and Equality in the Household of God: Peggy Mulambya Kabonde’s Search for Justice." Expository Times 131, no. 8 (2019): 339–47. http://dx.doi.org/10.1177/0014524619883180.

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The World Council of Churches (WCC) commemorated its 70th anniversary in 2018. Over the years, the WCC has engaged with issues that affect women in the Church and society. It has challenged patriarchy in Church structures; calling for justice, partnership in mission and the ordination of women. The WCC initiated a decade of Churches in solidarity with women (1988 to 1998) to promote the visibility of women in the Church. Using storytelling as a heuristic tool and in the spirit of the WCC’s decade of Churches in solidarity with women, the present paper documents the life and work of the Rev. Dr

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47

WRIGHT, BONNIE S. ""Discerning the Spirit" in the Context of Racial Integration and Conflict in Two Assemblies of God Churches." Journal for the Theory of Social Behaviour 35, no. 4 (2005): 413–35. http://dx.doi.org/10.1111/j.1468-5914.2005.00284.x.

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48

Kroesbergen-Kamps, Johanneke. "Horizontal and Vertical Dimensions in Zambian Sermons about the COVID-19 Pandemic." Journal of Religion in Africa 49, no. 1 (2020): 73–99. http://dx.doi.org/10.1163/15700666-12340159.

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Abstract In the contemporary literature about the relationship between religion and COVID-19, vertical as well as horizontal responses can be distinguished. Much of the current literature is based on personal reflection or on quantitative research. This article adds a qualitative research perspective and offers a preliminary analysis of the religious frameworks used by pastors in the Reformed Church in Zambia. Although the pastors acknowledge the need for communal action, their livestreamed services show an emphasis on the vertical dimension, i.e., the relation with God. As this article argues

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49

Mohrmann, Douglas C. "The Power of Proclamation in the New Testament." Anglican Theological Review 101, no. 1 (2019): 27–44. http://dx.doi.org/10.1177/000332861910100103.

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This study addresses the basic phenomena of preaching in the New Testament. Those who formed the New Testament bear testimony to the power of preaching, both by the rhetoric of their own texts and by their record of the church's earliest preachers. There was never one simple kerygmatic formula, because each audience was uniquely situated in a setting in place and time, and accordingly preachers from Jesus to John responded with timely proclamations to shape their communities in those settings. Even while the composition of the assemblies changed so also the proclamation and its manifest power

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50

Moudry, Susan Lyn. "Before There Were Charismatics." PNEUMA 40, no. 4 (2018): 517–33. http://dx.doi.org/10.1163/15700747-04004003.

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Abstract Pentecostalism came to Pittsburgh prior to the 1967 Catholic Charismatic Movement through the life and teaching of Charles Hamilton Pridgeon. Although Pridgeon commonly appears in texts about Pentecostalism as a footnote to the larger story, he offers an interesting case study. His journey into the pentecostal ranks illustrates diversity among early pentecostal leaders both theologically and socially. Pridgeon, then, offers a lens for viewing Pittsburgh’s early encounter with Pentecostalism, while also demonstrating motives for such groups as the Assemblies of God who defined theologi

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