To see the other types of publications on this topic, follow the link: Assemblies of God.
Dissertations / Theses on the topic 'Assemblies of God'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Assemblies of God.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Mundis, Gregory Michael. "Towards a Pentecostal European urban church-planting missiology defining the role of Assemblies of God World Missions in conjunction with its partners /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0628.
Full text
2
Kay, William Kilbourne. "A history of British Assemblies of God." Thesis, University of Nottingham, 1989. http://eprints.nottingham.ac.uk/13082/.
Full textAbstract:
There are two main historical works on Assemblies of God in Britain. The first is Donald Gee's Wind and Flame (originally published under the title The Pentecostal Movement in 1941; later revised and enlarged for publication in 1967). Gee was intimately involved in much of AoG's development not only in the British Isles but also overseas, There are, however, three things which Donald Gee fails to do and which I decided to attempt in the history which follows. First, and very properly, Gee underestimates his own contribution to the shape of British pentecostalism. A natural modesty prevented Gee from seeing all the value of his own efforts. Second, Gee very rarely gives the source of any information he cites. There is a complete absence of footnotes, references, printed materials and the like in his book. We simply do not know what and whom he consulted when he wrote. And, third, Gee fails to make any mention of the immense social and technological changes which took place in his life time. He gives us the foreground without the background, and yet the background was important. It matters, for example, that ordinary commercial air travel opened up after the 1939-45 war or that telephones became common in the 1950s. The Pentecostal movement did not develop in a vacuum and sometimes successful events are explicable by reference to forgotten factors. For example, the success of the great Stephen Jeffreys crusades makes more sense when one knows that, at one stage, he moved from town to town, each within easy travelling distance of the others; this allowed those who had been attracted by one set of meetings to travel to the next. Or that these crusades took place when the national health service in Britain did not exist and people were more desperate in their search for healing. The second main work is Walter Hollenweger's The Pentecostals (SCM, 1972). This sets British pentecostalism in a world wide context and allows comparisons with Pentecostal churches in Latin America, Canada, Australia, New Zealand, the Continent and North America. Inevitably, therefore, Hollenweger's book paints on a broad canvas and omits many events within British Assemblies of God. At the end of this thesis a list is given of all the people I interviewed or consulted by phone. Not listed, however, because references are given at appropriate places in the text or notes, are the various documents which became available to me. These included letters, handbills, newspaper cuttings, minute books, diaries, reports submitted to the General Conference, accounts, short-lived magazines and, of course, all the volumes of Redemption Tidings. Undoubtedly Redemption Tidings proved to be the richest source of information. It was published continuously from 1924-85 and contained a whole variety of articles, crusade reports, letters, editorials, stenographically recorded sermons, advertisements and the like which, more than any other single source, recreate early pentecostalism. Redemption Tidings was published monthly 1924-33 and then fortnightly 1934-1956 and weekly 1956-1985. So far as the ordering of the following history is concerned, I have simply moved forward decade by decade and with little attempt to group subjects together thematically. This rather unimaginative approach has the virtue of being systematic and it was used by Adrian Hastings in his excellent A History of English Christianity: 1920-1985 (Collins, 1986). At the start of each major section, I have briefly outlined the economic and political events of the era. At the end of each major section, I have paused for sociological comment. These comments are not intended to be exhaustive. Rather, I have used some of the tools and concepts of sociology to illuminate the historical development previously described. Alternation between description and analytic comment is slightly clumsy, but seemed to be the only sensible way of handling the overall task. The events of Pentecostal history are simply not well enough known to take them for granted: they need to be described first. Any attempt to describe them while simultaneously analysing them would have proved confusing in the extreme. It is also necessary to point out that this history pays particular attention to Pentecostalism in Britain and only mentions missionary work overseas to the extent that this it is relevant to what was happening in Britain. In some respects this is unfortunate, but to do justice to the extraordinary work of men and women in various continents of the world would require a separate study of comparable length.
3
Matlock, Charles Henry. "Characteristics of ministerial maturity /." Free full text is available to ORU patrons only; click to view:, 2003. http://wwwlib.umi.com/cr/oru/fullcit?p3114252.
Full text
4
Johnson, Shane L. "A study of virtue-based leadership of Assemblies of God clergy." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Full text
5
Pankey, William J. "The nature of existential doubt among Assemblies of God constituents." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full text
6
Maloney, Joseph F. "Mobilizing biblical lay counseling in an Assemblies of God church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
7
Palmer, Christopher. "A historical, theological evaluation of the early development of the Assemblies of God denomination in south east Wales with special reference to Crosskeys and Newbridge." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683073.
Full text
8
Steinkamp, Orrel Nash. "Contemporary prophecy and the authority of Scripture." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Full text
9
Pulis, Stephen James. "Spiritual vitality of Assemblies of God post-high school young adults." Thesis, Assemblies of God Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3689604.
Full textAbstract:
<p> The purpose of this research was to develop the components of a theory for retention of young people after their high school years by examining the factors that contribute to continued spiritual vitality in Assemblies of God (AG) post-high school young adults. Data was collected from a stratified sample of ninety-five young adults in the United States during their senior year of high school in 2011 and two years later in 2013. In line with research by the Fuller Youth Institute (FYI), continued spiritual vitality was operationalized by using the Religious Behavior Scale, the Religious Identity Scale, and the Risk Behavior Scale. The results identified nine elements from spiritual formation factors, social considerations, and high school youth group experiences that produced fourteen statistically significant correlations with higher levels of retention and spiritual vitality in the sample two years after leaving school. This research appears to suggest that it is the aggregated effect of intentional youth group experiences providing opportunity for the internalized guidance of the Holy Spirit, recognized as God's work, and not specific youth group programs or religious activities that have the potential to create a unique spiritual journey that would ensure spiritual vitality for the youth after they leave high school.</p>
10
Carpenter, Harold R. "An introduction to Assemblies of God missions for use at Central Bible College." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
11
Bennett, Jim. "Proposed model for an Assemblies of God Middle East/North Africa undergraduate/graduate ministerial education program." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
Full text
12
Oenga, Duke G. "A theory of lay ministry praxis : Kenya Assemblies of God, Nairobi County." Thesis, Bangor University, 2014. https://research.bangor.ac.uk/portal/en/theses/a-theory-of-lay-ministry-praxis-kenya-assemblies-of-god-nairobi-county(be04bdf9-d7a5-400f-815f-321e69c3bc14).html.
Full textAbstract:
This thesis proposes a 5-fold theological theory that has the power to explain how the laypeople in the Kenya Assemblies of God local churches help one another. The theory was empirically generated and grounded. It explains why the laity engaged in various acts of mutual service, in the light of existing or emerging relationships. It evaluates how the laypeople were trained, as to the role which awareness of their gifting played in comparison to the kind of influence socio-cultural and ecological contexts exerted upon the quality and type of mutual service provided. The theory establishes the existence of a multiplicity of motivations for lay ministry and relationships, as influenced by diverse attitudes, lay training as largely disconnected from the kind of spiritual gifts present or known, socio-cultural contexts as largely negatively influencing the form of praxis provided and ecological contexts as mostly determining the types of needs present. A multi-method approach that applied the praxis model of doing theology, and that employed grounded theory methods, case study research designs, open-ended questions and qualitative interviews helped to generate the 5-fold theological theory. A multi-layered analysis of the KAG lay ministry praxis was made possible because diverse contexts, churches and circumstances were considered. The emergent theory takes significance from, claims relevance for, and communicates, or questions, the usefulness of various practices in the KAG denomination, as well as other local churches around the world. The theory, therefore, has potential for wider international, cross-contextual, theological and ecclesiological relevance, application and generalization. This is because the factors influencing lay mutual ministry dynamically interact with, and significantly stem from, existing congregational identities of any given local church and are influenced by commonly shared factors, such as surrounding cultures and leadership abilities.
13
Gibbs, Carl B. "Principles of Bible interpretation an independent-study text /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full text
14
Shaffer, C. Steven. "Applying the advance organizer pedagogical method to teach past and present doctrines of divine healing in the Assemblies of God." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full text
15
Schonken, Iann B. "Determining prominent ministerial roles pastors engage in within the Southern California District of the Assemblies of God." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Full text
16
Davis, William R. "J. Roswell Flower's theology of the Holy Spirit." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full text
17
Clifton, Shane Jack, and res cand@acu edu au. "An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia." Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp78.25092005.
Full textAbstract:
The purpose of this thesis is to describe, analyse and assess the developing ecclesiology of the Assemblies of God in Australia (AGA). In chapter one, after reviewing the sparse literature on pentecostal ecclesiology, we turn to a contemplation of ecclesiological method. We note that some of the typical approaches, including biblicist and communio ecclesiologies, are idealist in orientation, since they contemplate the church in abstraction from its concrete, socio-historical and cultural identity. In chapter two we develop an alternative method, building particularly on the insights of Joseph Komonchak and Neil Ormerod, who argue that the object of ecclesiology is not ecclesial ideals but, rather, the set (or sets) of experiences, understandings, symbols, words, judgements, statements, decisions, actions, relationships, and institutions which distinguish the group of people called “the Church.” This leads to a concrete methodology that is derived from the explicit and implicit ecclesiology apparent in the history of the church. It also recognises that the church is a social reality as well as a divinely ordained community and, therefore, that the ecclesiologist needs to incorporate the insights of both the disciplines of theology and sociology. A large part of our discussion in chapter two is thus concerned with the nature of the interaction between these various disciplines.The method outlined in these early chapters forms the basis of our exploration of the ecclesiology of the AGA in chapters three to five. In line with our methodological construction, each chapter begins with the narrative of particular periods in the movement’s history, focusing especially on times of ecclesial transition and development. These narrative sections not only tell a story that has, largely, remained untold, but they also seek to draw out the explicit and implicit elements of AGA ecclesiology. In each chapter, narrative is followed by analysis which, firstly, clarifies central aspects of the developing ecclesiology and, secondly, attempts to assess what has been gained and lost in the process of ecclesiological change. With regard to the content of these chapters, chapter three treats the development of early pentecostalism, and the transition from unstructured and loosely knit faith mission communities to congregationally structured churches. Chapter four analyses the institutional formation of Australian pentecostalism, focusing particularly on the formalisation of the AGA. Of concern during this period was the relationship between churches and centralised bodies, as well as the roles and responsibilities of church leadership. Chapter five then treats the developments in AGA ecclesiology that accompanied the charismatic revival of the 1960s, 70s and 80s, as well as the institutional changes that occurred due to the rapid growth of the movement. In the concluding chapter six, we summarise our research, and intimate potential trajectories for the AGA as it moves into the twenty first century. In the light of our analysis and assessment, we also make some suggestions for ecclesial self-reflection.
18
Johns, Emily M. Busiek. "Investigating factors relevant to a multicultural HIV/AIDS Curriculum for Assemblies of God." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1306.
Full textAbstract:
Thesis (PhD (Curriculum Studies))--University of Stellenbosch, 2009.<br>The HIV/AIDS crisis in South Africa has reached pandemic levels, with over 1 000 deaths
per day. The church in South Africa represents a largely untapped resource for addressing
this problem. One of the largest Evangelical church groups in South Africa is the Assemblies
of God (AOG/SA). This church group consists of three culturally distinct fraternals: The
Group (white), The Association (coloured), and The Movement (black). Although they
function under one executive committee, these fraternals have remained organizationally
distinct even after the dismantling of apartheid laws in 1991. On the issue of HIV/AIDS, all
three fraternals have remained largely quiet and uninvolved. They have made no attempt to
strategize on a unified response to the pandemic, nor have they attempted to promote
culturally relevant curricula capable of empowering their pastors and theological students to
respond effectively to this crisis.
The research consisted of two phases, following Rothman and Thomas's Intervention
Research model (1994), with special emphasis on the design and development component.
The first phase identified and assessed educational, cultural, and religious factors relevant to
the development and delivery of a clergy-focused multicultural curriculum intervention
addressing the HIV/AIDS pandemic in South Africa. Data-gathering strategy for the first
phase consisted of semi-structured interviews with ethnographic notions.
The target groups for the first phase of the research included 15 credentialed AOG/SA pastors
and the three fraternal leaders. The leaders and fraternal members participated in semistructured
interviews designed to establish cultural and religious points of divergence
pertaining to topics surrounding the AIDS pandemic (e.g. sickness, death, sexuality and
gender roles).
The second phase of the research consisted of the development and delivery of a curriculum
intervention. Integrating the cultural and religious factors identified in the first phase of the
research, the nine-day curriculum intervention was presented to 34 tertiary-level theological
students in two culturally distinct venues. The content of the curriculum primarily
emphasized aspects of gender, tradition, and culture as they relate to HIV/AIDS and
surrounding issues. The intervention utilized three curriculum theories that were deemed
relevant to the educational context of South Africa: humanistic curriculum theory, social
reconstructionist curriculum theory and dialogue curriculum theory.
Data-gathering strategies for the second phase of the research utilized both quantitative and
qualitative instruments with ethnographic notions. The quantitative instruments included the
Scale of Basic HIV/AIDS Knowledge (SHAK), Personal Reflections of Men with HIV/AIDS
(PRM) and Personal Reflections of Women with HIV/AIDS (PRW). Reflective journaling
was used to acquire qualitative data from student participants.
Scores significantly improved on the SHAK in both venues. Scores on the PRW improved in
both venues, significantly so in one. Unexpectedly, scores on the PRM declined at both
venues, although not significantly so. Males with HIV/AIDS were viewed more negatively by
both genders at the end of the intervention in both venues. Reflective journal entries indicated
that students at both venues clearly perceived a need for the church to be involved in the
pandemic; many proposed that sex education should be taking place within the context of
church youth ministry. Affective responses were markedly positive for those suffering with
AIDS, particularly females. The data clearly indicated that the curriculum was effective in
two culturally distinct venues.
19
Clifton, Shane Jack. "An analysis of the developing ecclesiology of the Assemblies of God in Australia." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/b6e20b5d17c148be9a61c743bc265bf102e829820443ed6713fe32393d8a286e/1787685/64826_downloaded_stream_51.pdf.
Full textAbstract:
The purpose of this thesis is to describe, analyse and assess the developing ecclesiology of the Assemblies of God in Australia (AGA). In chapter one, after reviewing the sparse literature on pentecostal ecclesiology, we turn to a contemplation of ecclesiological method. We note that some of the typical approaches, including biblicist and communio ecclesiologies, are idealist in orientation, since they contemplate the church in abstraction from its concrete, socio-historical and cultural identity. In chapter two we develop an alternative method, building particularly on the insights of Joseph Komonchak and Neil Ormerod, who argue that the object of ecclesiology is not ecclesial ideals but, rather, the set (or sets) of experiences, understandings, symbols, words, judgements, statements, decisions, actions, relationships, and institutions which distinguish the group of people called 'the Church.' This leads to a concrete methodology that is derived from the explicit and implicit ecclesiology apparent in the history of the church. It also recognises that the church is a social reality as well as a divinely ordained community and, therefore, that the ecclesiologist needs to incorporate the insights of both the disciplines of theology and sociology. A large part of our discussion in chapter two is thus concerned with the nature of the interaction between these various disciplines.The method outlined in these early chapters forms the basis of our exploration of the ecclesiology of the AGA in chapters three to five. In line with our methodological construction, each chapter begins with the narrative of particular periods in the movement's history, focusing especially on times of ecclesial transition and development. These narrative sections not only tell a story that has, largely, remained untold, but they also seek to draw out the explicit and implicit elements of AGA ecclesiology.;In each chapter, narrative is followed by analysis which, firstly, clarifies central aspects of the developing ecclesiology and, secondly, attempts to assess what has been gained and lost in the process of ecclesiological change. With regard to the content of these chapters, chapter three treats the development of early pentecostalism, and the transition from unstructured and loosely knit faith mission communities to congregationally structured churches. Chapter four analyses the institutional formation of Australian pentecostalism, focusing particularly on the formalisation of the AGA. Of concern during this period was the relationship between churches and centralised bodies, as well as the roles and responsibilities of church leadership. Chapter five then treats the developments in AGA ecclesiology that accompanied the charismatic revival of the 1960s, 70s and 80s, as well as the institutional changes that occurred due to the rapid growth of the movement. In the concluding chapter six, we summarise our research, and intimate potential trajectories for the AGA as it moves into the twenty first century. In the light of our analysis and assessment, we also make some suggestions for ecclesial self-reflection.
20
Collins, W. Duane. "Proposed model for a southern European Assemblies of God undergraduate ministerial education program." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full text
21
Chaplin, R. Mark. "Developing holistic spiritual formation in the pastoral leadership of the South Dakota District Council of the Assemblies of God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Full text
22
Paino, Tracy R. "Assimilating new pastors into leadership positions in local congregations in the North Central Region of The Assemblies of God." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p046-0062.
Full text
23
Liam, Derek Tan Chung. "The integration of faith and daily life of the laity through contextualized lay theological education in the Assemblies of God in Singapore." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
Full text
24
Drost, Paul Ernest. "Church planting| A strategic method for increasing missional effectiveness in the assemblies of God." Thesis, Assemblies of God Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3689028.
Full textAbstract:
<p> Worldwide the Church continues to grow and flourish in the most hostile environments. Today's church provides living proof that Jesus actively, intentionally, and powerfully builds His church. Around the world wherever the Church grows, it is growing through a church planting movement of unprecedented proportions. </p><p> This project proposes to show that church planting in America, as in the rest of the world, is a crucial, strategic, and biblical method for increasing the missional effectiveness of the Assemblies of God (AG). Historically, the AG in the United States has committed to fulfilling the Great Commission through a two-fold emphasis of planting new churches and sending out missionaries to foreign fields. The missional importance of church planting will be demonstrated through research data from over 8,000 AG churches, comparing the spiritual metrics of church plants to existing churches over thirteen years of age. Additionally, research will compare the missional metrics of churches that plant churches with churches that do not engage in planting other churches. </p><p> Today, the AG shows encouraging signs of growth. However, two realities must temper these signs. AG numerical growth as a whole is not keeping up with population trends. Nationwide the number of AG churches per one thousand people continues to decline, and the AG continues to be underrepresented in the growing urban areas. Although the AG should rejoice in God's continued blessings, it must intentionally prioritize proven ways to increase missional effectiveness. God strategically uses the planting of new churches to break new ground for the gospel and increase the harvest.</p>
25
Taylor, Priscilla Wilson. "The sister factor, the role of women in the emerging Assembly of God." Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN), 2004. http://www.tren.com.
Full text
26
Chalwe, Andriano. "An evaluation of the mission history of Pentecostal Assemblies of God in Zambia / Andriano Chalwe." Thesis, North-West University, 2008. http://hdl.handle.net/10394/4191.
Full textAbstract:
Admiration for the work of the Pentecostal Assemblies of God in Zambia, coupled with the desire to record some key events in the life of the PAOG(Z) have been the key factors that inspired this work.
The repetition of mistakes of the past by the current leadership of the church has been worrisome. The negative effect caused by neglecting the history of the Church by some Pentecostal leaders, mostly due to gullibility, disregard, or even ignorance of their history, has in great measure reduced their potential for effectiveness. A true reflection of what constitutes the mission history and missionary methodologies of the Pentecostal Assemblies of God in Zambia from its inception in 1955 to the present day is vital information for Pentecostal clergy and laity.
In this thesis, I have endeavoured to trace the beginnings of the Pentecostal Church and augmenting thereto the challenges and successes. The individual contributions of the missionaries accredited to Zambia and the indigenous leaders are enumerated to enable the reader to observe how the different gifts men and women brought influenced positively the growth of the church. The role of the Pentecostal Bible College in the Pentecostal missions in Zambia has been laid down, since the College has been the nerve centre and exemplar institution of Pentecostal missions in Zambia. Given the problem of poor community participation among some Pentecostal people, the need for a theology of socio-political and economic reconstruction and the need for a change in attitude have been examined. The dissertation closes with a chapter on the various contributions of women to the growth of the Pentecostal Assemblies of God in Zambia.
The Pentecostal Church in Zambia has now become the storehouse or rendezvous of all the four shades of Pentecostalisms in the country: Classical, Charismatic, Third Wavers and Fourth Wavers. Classical Pentecostalism emerged almost one hundred years ago in Azusa in California; Charismatics, whose emphasis was on faith, began in the fifties; the Third and Fourth Wavers, whose spiritual focus is individual faith for personal improvement and livelihood, started in the eighties and the nineties. The apparent attempt to amalgamate all these compartments of Pentecostalism into an homogeneous phenomenon is stirring Zambia's Pentecost into a 'syncretism of Pentecostahsms', which I think must not go without mention, for it raises questions such as: What is it to be Pentecostal? Are these Pentecostahsms the same? Obvious they are different! What are the theological and practical implications of these teachings for the spirituality of the people? How do these Pentecostal categories or paradigms affect or bear on the doctrinal unity of the Pentecostal Church in Zambia? Apart from the initial evidence debate, this also, I think, constitutes a serious Pentecostal theological challenge. It is a matter for future inquiry.
The future of PAOG(Z) now depends on how the PAOG(Z) church addresses itself to these new challenges. Pentecostal scholars should emerge in Zambia to help tackle these challenges. Could it be that, for now, the direction of PAOG(Z) is difficult to ascertain and should therefore be relegated to scholarly curiosity and activity?
The paper terminates with recommendations for the leaderships of the Pentecostal Church in their various jurisdictions. Frankly, if these recommendations are seriously engaged, I suppose the Pentecostal Church will continue to be the church to which the people will come to and its future will be guaranteed.<br>Thesis (Ph.D. (Missiology))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2009
27
Brewer, Eddy D. "Burnout among assemblies of God clergy with implications for support from church and denominational leaders." Thesis, Dallas Baptist University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10103257.
Full textAbstract:
<p> The purpose of the current phenomenological research was to explore the burnout experiences of Assemblies of God clergy in the United States in order to identify the stressors associated with burnout and what strategies participants used to cope with burnout. The current study also focused on what participants considered to be effective types of support and resources church and denominational leaders can provide to help clergy who are experiencing burnout, and what types of support and resources church and denominational leaders can provide to help prevent clergy burnout. The researcher interviewed 21 participants who reside in Michigan, Missouri, North Carolina, and Texas. The researcher recorded and transcribed interviews, coded responses of the participants into categories, analyzed the data, and identified 26 findings that emerged from common themes. Participants described their experiences with burnout in terms of emotional, physical, and relational concerns, identified stressors that contributed to their burnout, and described coping strategies they found to be effective in dealing with burnout. Findings included participants’ dependence on prayer, Bible reading, developing relationships with colleagues, hobbies, exercise, and taking time off as coping strategies for burnout. The researcher determined 15 conclusions that resulted in 11 recommendations for clergy, six recommendations for church leaders, four recommendations for denominational leaders, and five recommendations for future researchers. The researcher attempted to fill a gap in the literature regarding burnout among Assemblies of God clergy. </p><p> <i>Keywords:</i> Clergy burnout, Stressors, Coping strategies, Phenomenological, Qualitative.</p>
28
Espinoza-Johnson, Chip. "An organizational self-assessment of the Southern California District Council of the Assemblies of God." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Full text
29
Jester, Jerry Stephen. "Empowered belonging through identity transformation| Assemblies of God church planting narratives from West Africa since 1990." Thesis, Assemblies of God Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3683273.
Full textAbstract:
<p> From 1914 to 1990, Assemblies of God (AG) church planting efforts in Africa produced approximately ten thousand local churches and two million adherents. Since 1990, African Assemblies of God (AAG) churches emphasized ambitious church planting initiatives resulting in the addition of approximately fifty-four thousand local churches and fourteen million believers. This study examines the narratives of AAG church planters in West Africa to ascertain those factors influencing their church planting perceptions and activities in relation to Pentecostal missiology, the sociocultural context, leadership, and organizational development. </p><p> In order to discover those factors influencing church multiplication and growth, interview narratives of twelve leaders and fifty-one AAG church planters in West Africa were examined, delimited to the Anglophone context of Nigeria and the Francophone context of Togo. Using a qualitative data collection and analysis process known as grounded theory methodology, I discovered those factors that influence the perceptions and activities of church planters in the contexts of the study. </p><p> The findings show that church planters experience transformation in Christ and seek the transformation of their past, represented in the village, by planting new churches of transformed converts. This is a process of "backwarding" the Gospel to the village. These efforts lead to a renewal of the African self in a search for true belonging, enabling redemption of the African past and reclamation of the African future through Christ in Spirit empowerment. Church planting results in the local AAG church being a place of belonging and belonging to a place. This is described as ecclesiastical belonging, dimensionalized accordingly as proximal church planting, accessible church planting, and assimilation church planting. Belonging in these contexts is experiential through Gospel proclamation in Spirit empowerment to meet African aspirations to experience the divine. Additionally, belonging is relational, for the local AAG belongs to a global Pentecostal faith community.</p>
30
Gomes, José Ozean. "DA OBJEÇÃO AO RECONHECIMENTO: uma análise da política eclesiástica da Assembleia de Deus brasileira com respeito à educação teológica formal (1943-1983)." Universidade Metodista de São Paulo, 2013. http://tede.metodista.br/jspui/handle/tede/266.
Full textAbstract:
Made available in DSpace on 2016-08-03T12:19:25Z (GMT). No. of bitstreams: 1
Jose Ozean.pdf: 1100410 bytes, checksum: af4e3c7fdbed56e0d917d2b2cb3d3af1 (MD5)
Previous issue date: 2013-03-15<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>This text is a result of a research from a sociological and historical perspective about the ecclesiastical policy of the Brazilian Assemblies of God regarding the pastoral and theological formation of its ministers.
The aim of this research was to understand how a shift in the Assembleian leadership happened as far as formal theological education is concerned, as they started to admit it as a requisite for pastoral ministry.
This research starts in the year 1943 as in that year the first official discussions about formal theological teaching had place in the Assemblies of God, and it was decided not to create theological seminaries. The shift happened slowly, due to a several facts, such as the decreasing of influence of Swedish missionaries, the creation of a publishing house, the coming of American missionaries and the rising of pastors who defended a formal theological education. Forty years later, in 1983, the General Convention of the Assembleyan leaders decided for recommending theological formation as a requirement for pastoral ministry. The methodology used in this thesis was bibliographical research. In order to do an explanatory study it was done a research on historical data from the official newspapers of the AoG, and also of documents that speak about the subject of this research.<br>Este texto é resultado de uma pesquisa, do ponto de vista histórico e sociológico, sobre a política eclesiástica da Assembleia de Deus brasileira com respeito à formação teológico-pastoral. Buscou-se entender como se deu a mudança de postura da liderança assembleiana, que, de uma objeção inicial quanto à educação teológica formal, passou a reconhecê-la como requisito ao ministério pastoral. O marco cronológico que delimita o tema explica-se pelo fato de que, em 1943, ocorreram as primeiras discussões oficiais sobre o ensino teológico formal, ocasião em que a Assembleia de Deus rejeitou a criação dos seminários teológicos. A mudança ocorreu gradativamente, mediante uma série de acontecimentos, dentre eles, a diminuição de influência dos missionários suecos junto às Assembleias de Deus, a criação da Casa Publicadora, a chegada de missionários norte-americanos e à ascensão de pastores apoiadores de uma educação formal. Quarenta anos depois, em 1983, a Convenção Geral dos líderes assembleianos decidiu recomendar a qualificação teológica, como exigência ao ministério pastoral. A metodologia adotada foi de uma pesquisa bibliográfica. Visando um estudo explicativo, foi feito um levantamento de dados históricos a partir dos periódicos oficiais da AD, além de documentos que retratam o assunto proposto neste trabalho.
31
Fransisco, John C. "A program to train potential team leaders of foreign AIM trips designed for Assemblies of God youth." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full text
32
Grabill, Dean L. "A program to enlist and equip senior adults for prayer ministry in an Assemblies of God church." Online full text .pdf document, available to Fuller patrons only, 1988. http://www.tren.com.
Full text
33
Strong, Ernest L. "Increasing knowledge about biblical faith in a local congregation /." Free full text is available to ORU patrons only; click to view, 2008. http://proquest.umi.com/pqdweb?did=1790275471&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.
Full text
34
York, John V. "A proposal for the role of the regional Bible college in the development of cross-cultural church planting by the Assemblies of God churches in northern Nigeria." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Full text
35
Lephoko, Daniel Simon Billy. "Nicholas Bhekinkosi Hepworth Bhengu's lasting legacy : a study of the life and work of one of Africa's greatest pioneers." Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/27505.
Full textAbstract:
A number of articles in books and newspapers have been written on the life and work of Nicholas Bhengu, in the past four decades. However, to date no focused academic research had been devoted to his life, his mission, his message and his influence in South Africa as well as beyond the borders of South Africa. The different chapters in the thesis focus on Bhengu’s life, his call to ministry and the role he played in South Africa, in rest of Africa, and beyond the borders of our continent. Although Bhengu did not overtly address political issues by supporting either the liberation movements nor the Nationalist Government, the impact of his work was felt by both to the extent that liberation movements such as ANC criticised him for not lending his public support to the struggle they waged against apartheid. On the other hand, the South African government also tried to co-opt him as an ally of their socio-political ideology. The government disappointed by Bhengu’s lack of support for its political programme, became suspicious of his intentions and set the Special Branch of the South African Police to monitor his movements, teaching and preaching. Bhengu ministered during a tumultuous period in the history of South Africa which called for people as well as the faith communities to take sides for or against the system of apartheid. Bhengu’s teaching and preaching had a great impact on the social and political psyche of the people in South Africa. Through his Back to God Crusade he, with great effectiveness, called people to return to God. Thousands devoted their lives to God. Wherever Bhengu conducted his crusades, crime went down significantly, with criminals turning in their weapons of trade and returning stolen goods to the police. He also performed spectacular healings and miracles. Apart from his evangelistic campaigns, Bhengu planted churches, established a formidable women’s ministry that to this day continues to raise millions of Rand to fund the Back to God Crusade. The Youth Ministry provides bursaries for young people to study in any field of their choice. Bhengu’s goal for providing these bursaries was to empower a new generation to contribute to the development of their country. He also established self-governing, self-supporting and self-propagating churches, at a time when Black Churches were dependent on handouts from missionary sending agencies. The study finally evaluates the contribution and lasting legacy of Bhengu: his example, his missionary endeavours, his preaching and church planting efforts, his socio-political involvement, and his leadership. The strategies that he employed to building a cohesive and successful movement – the Back to God/Assemblies of God Movement – receive special attention. The impact of the movement is still felt in South Africa and the neighbouring countries, Swaziland, Namibia, Lesotho, Botswana, Mozambique and Zimbabwe, twenty five years after his death. There is every reason to consider Nicholas Bhengu to be the Billy Graham of Africa.<br>Thesis (PhD)--University of Pretoria, 2010.<br>Science of Religion and Missiology<br>unrestricted
36
Almeida, Joede Braga de. "O sagrado e o profano: construção e desconstrução dos usos e costumes nas Assembléias de Deus no Brasil." Universidade Presbiteriana Mackenzie, 2008. http://tede.mackenzie.br/jspui/handle/tede/2493.
Full textAbstract:
Made available in DSpace on 2016-03-15T19:48:45Z (GMT). No. of bitstreams: 1
Joede Braga de Almeida.pdf: 936791 bytes, checksum: eddc7af80aab9106afbc55aad4037eb3 (MD5)
Previous issue date: 2008-03-06<br>This work deals with the lifestyle and the habits built and developed by the leaders of the Assemblies of God in Brazil and imposed upon its members over the years called uses and customs. Such practices were created and introduced in the community to separate it from the world and to help the believer in the process of sanctification. Very stringent in the early decades of the Twentieth century, these rules went through a process of relaxation due to industrial development and technological and social changes occurring in Brazil in the last decades. The prohibitions with respect to how to dress, sports, the use of television, movies, dances and various practices of entertainment still cause tension between the old and the new leaders of the Brazilian Assemblies of God. This work presents the historical roots of the modern Pentecostal movement, its insertion in Brazil, the birth and growth of the Assemblies of God in Brazil. It studies its main characters, the mechanisms and documents that show the creation and the effort to protect its followers from the worldly influences around him. This work also addresses the issues that challenge the Assemblies of God in the post-modernity, especially those related to bioethics.<br>O presente trabalho aborda o estilo de vida e os hábitos construídos e desenvolvidos pelos líderes das Assembléias de Deus no Brasil e impostos sobre os seus membros ao longo dos anos. Os chamados usos e costumes foram criados e introduzidos na comunidade para separá-la do mundo e ajudar o crente no processo de santificação. As regras, apesar de muito rigorosas nas primeiras décadas do século 20, foram passando por um processo de flexibilização devido ao desenvolvimento industrial e tecnológico e às transformações sociais ocorridas no Brasil nas últimas décadas. As proibições com relação à forma de se vestir, esportes, o uso da televisão, cinema, danças e várias práticas de diversão ainda causam tensão entre os líderes mais antigos e os mais novos nas Assembléias de Deus brasileiras. Além disso, o texto apresenta as raízes históricas do movimento pentecostal moderno, sua inserção no Brasil, o nascimento e crescimento das Assembléias de Deus no contexto brasileiro, suas principais personagens, os mecanismos e documentos que demonstram a criação e o esforço feito para proteger os seus seguidores das influências mundanas ao seu redor. Da mesma forma, estudam-se ainda temas que desafiam as Assembléias de Deus na pós-modernidade, principalmente questões relacionadas com a bioética.
37
Allen, David. "Signs and wonders : the origins, growth, development and significance of Assemblies of God in Great Britain and Ireland 1900-1980." Thesis, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248705.
Full text
38
Park, Woo Sung. "A survey of pastors regarding their physical health /." Free full text is available to ORU patrons only; click to view:, 2005. http://proquest.umi.com/pqdlink?did=1014315091&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.
Full textAbstract:
Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2005.<br>Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 181-185).
39
Dalseno, Michael Peter, and n/a. "Made in the Image of the Church: The Transmission of Church-Based Values." Griffith University. School of Curriculum, Teaching and Learning, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030731.102027.
Full textAbstract:
Following the completion of four minor research projects as part of a doctoral program at Griffith University, Brisbane, Australia, the writer developed an interest in the church-based values and beliefs held by students in Ministry Training Colleges (MTCs). The four minor projects revealed that a strongly embedded culture seemed to exist within the Assemblies Of God (AOG) in Australia. The aim of this study was to investigate the transmission of church-based values to students in an AOG, Ministry Training College (MTC) context. It undertakes this task by asking five Research Questions: What values are transmitted in AOG church contexts? ; From what principal sources do the values come? ; Why are the values transmitted in AOG church contexts? ; How, and by what means, are these values transmitted? ; and How and why would students choose to acquire these values? After briefly describing the religious context in Australia, defining the meaning of values, and examining various models of transfer, the dissertation includes a review of the literature relevant to values processes. The review is organized according to the Research Questions. From this, a theoretical explanation is produced that anticipates how values processes may impact on MTC students in an AOG context. A suitable method was selected, namely interactive interviews, from which to obtain data relevant to the Research Questions. Six student subjects from a MTC in Australia, as a selected group of AOG participants, were subsequently interviewed and the data were organized, presented and analyzed. The data analysis and interpretation confirmed the theoretical position taken as far as their overall applicability to values transfer was concerned, namely: the values transmitted are primarily charismatic values, with some lesser emphasis on character values; the sources from which the values come are primarily Christian-influenced; the values are transmitted in AOG contexts because AOG churches, departments and ministries aim to be change agents in the community, to promote church continuance, and to a lesser extent, to motivate their members; the values are transmitted through various AOG communicative methods and through utilizing suitable venues for facilitating transmission. Low-Road conditions (i.e., transferring values across highly similar situations) are utilized; and MTC students choose to acquire values because of their personal interests and passions, including their desire to be accepted within the AOG church. However, the data also indicate that the unique, personal characteristics of MTC students strongly impact on the way they engage with values processes. In short, the students are highly compliant and committed to the church. However, each student respondent has his/her own set of reasons and characteristics for cooperating with church-based values. The dissertation concludes by identifying a number of issues raised by the data, that need further investigation, and by discussing some of the implications arising from the data. Its key finding is that AOG students tend to eagerly acquire church-based values, even though they have different reasons for doing so, and that they present themselves to the AOG church as highly compliant. In this sense, students may be seen as "made in the image of the church".
40
Dalseno, Michael Peter. "Made in the Image of the Church: The Transmission of Church-Based Values." Thesis, Griffith University, 2003. http://hdl.handle.net/10072/365580.
Full textAbstract:
Following the completion of four minor research projects as part of a doctoral program at Griffith University, Brisbane, Australia, the writer developed an interest in the church-based values and beliefs held by students in Ministry Training Colleges (MTCs). The four minor projects revealed that a strongly embedded culture seemed to exist within the Assemblies Of God (AOG) in Australia. The aim of this study was to investigate the transmission of church-based values to students in an AOG, Ministry Training College (MTC) context. It undertakes this task by asking five Research Questions: What values are transmitted in AOG church contexts? ; From what principal sources do the values come? ; Why are the values transmitted in AOG church contexts? ; How, and by what means, are these values transmitted? ; and How and why would students choose to acquire these values? After briefly describing the religious context in Australia, defining the meaning of values, and examining various models of transfer, the dissertation includes a review of the literature relevant to values processes. The review is organized according to the Research Questions. From this, a theoretical explanation is produced that anticipates how values processes may impact on MTC students in an AOG context. A suitable method was selected, namely interactive interviews, from which to obtain data relevant to the Research Questions. Six student subjects from a MTC in Australia, as a selected group of AOG participants, were subsequently interviewed and the data were organized, presented and analyzed. The data analysis and interpretation confirmed the theoretical position taken as far as their overall applicability to values transfer was concerned, namely: the values transmitted are primarily charismatic values, with some lesser emphasis on character values; the sources from which the values come are primarily Christian-influenced; the values are transmitted in AOG contexts because AOG churches, departments and ministries aim to be change agents in the community, to promote church continuance, and to a lesser extent, to motivate their members; the values are transmitted through various AOG communicative methods and through utilizing suitable venues for facilitating transmission. Low-Road conditions (i.e., transferring values across highly similar situations) are utilized; and MTC students choose to acquire values because of their personal interests and passions, including their desire to be accepted within the AOG church. However, the data also indicate that the unique, personal characteristics of MTC students strongly impact on the way they engage with values processes. In short, the students are highly compliant and committed to the church. However, each student respondent has his/her own set of reasons and characteristics for cooperating with church-based values. The dissertation concludes by identifying a number of issues raised by the data, that need further investigation, and by discussing some of the implications arising from the data. Its key finding is that AOG students tend to eagerly acquire church-based values, even though they have different reasons for doing so, and that they present themselves to the AOG church as highly compliant. In this sense, students may be seen as "made in the image of the church".<br>Thesis (Professional Doctorate)<br>Doctor of Education (EdD)<br>School of Curriculum, Teaching and Learning<br>Full Text
41
CARVALHO, OSIEL LOURENÇO DE. "(In)VERSÕES POLÍTICO-ESCATOLÓGICAS NO PENTECOSTALISMO BRASILEIRO Uma análise da posição e ação política das Assembleias de Deus de 1930-1945 e 1978-1988 a partir do jornal Mensageiro da Paz." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1488.
Full textAbstract:
Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-08-12T16:57:01Z
No. of bitstreams: 1
Osiel.pdf: 1359561 bytes, checksum: f27bb23603aed9440c8a0646b553e4a7 (MD5)<br>Made available in DSpace on 2016-08-12T16:57:01Z (GMT). No. of bitstreams: 1
Osiel.pdf: 1359561 bytes, checksum: f27bb23603aed9440c8a0646b553e4a7 (MD5)
Previous issue date: 2016-03-04<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>This research analyzed the political position and action in the Assemblies of God of Brazil in the periods 1930-1945 and 1978-1988. We defend the thesis that since 1930 there within the Brazilian Pentecostalism positions and interventions in the world of politics. In both the 1930-1945 period and the 1978-1988 our analyzes will be carried out from the time frames discussed by Giorgio Agamben: chronos, Aion is kairos. With regard to the first period 1930-1945, research almost always binding on the eschatological discourse of Pentecostalism alienation processes and not involved with party politics. However, it is believed that the eschatological narratives were not sure because of remoteness of the Brazilian public sphere, but the effect of the exclusion of processes to which men and women belonging Pentecostal been circumscribed. Doctrines such as eschatology and pneumatology were potentiating processes that here we call biopotency. In the second period, from 1978-1988, the position and political action that prevailed in Pentecostalism were related to biopolitics. Call intermedário chapter or transition the corresponding period the dates 1946-1977. We will describe and analyze prominent Pentecostal personalities in the field of Brazilian politics. Methodologically, we did our analysis from articles published in the official communication of the religious denomination concerned, the Messenger Journal of Peace. This newspaper circulates since 1930. In addition to the articles also highlight the authors and authors, all of them and all of them leading figures in assembleianismo. During the research question the idea of the Pentecostal apoliticism. We defend the thesis that since 1930, which is the beginning of our research, there are political position and action in the Assemblies of God. As a result, we question the idea of the Pentecostal apoliticism. Our hypothesis is that in the period 1930-1945 Pentecostalism was a center of biopotency. If biopolitics is the power over life, biopotency is the power of life. Doctrines such as eschatology and pneumatology contributed to the marginal spaces where they met the Pentecostals were created new models of sociability and cooperation; They were also spaces to create other narratives and criticism of hegemonic and exclusive models. Pentecostalism was a movement that promoted the human dignity of subaltern subjects.<br>A presente pesquisa analisou a posição e ação política nas Assembleias de Deus do Brasil nos períodos 1930-1945 e 1978-1988. Defendemos a tese de que desde 1930 há no interior do pentecostalismo brasileiro posições e intervenções no mundo da política. Tanto no período de 1930-1945 como o de 1978-1988 nossas análises serão realizadas a partir das temporalidades discutidas por Giorgio Agamben: chronos, aiôn e kairos. No que diz respeito ao primeiro período 1930-1945, as pesquisas quase sempre vinculam o discurso escatológico do pentecostalismo a processos de alienação e não envolvimento com a política partidária. Entretanto, acredita-se que as narrativas escatológicas não foram causa de certo afastamento da esfera pública brasileira, mas sim efeito de processos de exclusão aos quais homens e mulheres de pertença pentecostal estiveram circunscritos. Doutrinas como a escatologia e a pneumatologia foram potencializadoras de processos que aqui denominamos de biopotência. Já no segundo período, de 1978-1988, a posição e a ação política que predominaram no pentecostalismo estiveram relacionadas com a biopolítica. Chamamos de capítulo intermedário ou de transição o período correspondente às datas 1946-1977. Nele descreveremos e analisaremos personalidades pentecostais de destaque no campo da política brasileira. Metodologicamente, fizemos nossa análise a partir de artigos publicados no órgão oficial de comunicação da denominação religiosa em questão, o jornal Mensageiro da Paz. Esse periódico circula desde 1930. Além dos artigos, destacamos também as autoras e os autores, todas elas e todos eles figuras de destaque no assembleianismo. Ao longo da pesquisa questionamos a ideia do apoliticismo pentecostal. Defendemos a tese de que desde 1930, que é o início de nossa pesquisa, há posição e ação política nas Assembleias de Deus. Como resultado disso, questionamos a ideia do apoliticismo pentecostal. Nossa hipótese é de que no período 1930-1945 o pentecostalismo foi um polo de biopotência. Se a biopolítica é o poder sobre a vida, a biopotência é o poder da vida. Doutrinas como a escatologia e pneumatologia contribuíram para que nos espaços marginais onde se reuniam os pentecostais fossem criados novos modelos de sociabilidade e de cooperação; eram também espaços de criação de outras narrativas e de crítica a modelos hegemônicos e excludentes. O pentecostalismo foi um movimento que promoveu a dignidade humana de sujeitos subalternos.
42
Lawson, Anthony David. "Oneness pentecostalism the historical and theological roots of a worldwide restoration movement within classical pentecostalism /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0277.
Full text
43
Prates, Daniela Medeiros de Azevedo. "A marca da promessa : culturas juvenis assembleianas." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2014. http://hdl.handle.net/10183/98595.
Full textAbstract:
Esta Tese investiga a constituição de sujeitos-jovens assembleianos na contemporaneidade, ancorando-se nas interlocuções dos referenciais teóricometodológicos dos Estudos Culturais em Educação, dos estudos sociológicos e antropológicos sobre juventudes e religião. A primeira parte da Tese permite compreender a juventude enquanto categoria contingencialmente construída, colocando em pauta como irrompe uma série de discursos e práticas que passam a assumir os jovens como front de diferentes investimentos, inclusive religiosos. Traz um panorama do campo religioso, percebendo a emergência ou re-apropriação de valores éticos e morais em tempos de encurtamento das fronteiras e alargamento da diversidade de opções que impulsionam sucessivos fluxos migratórios e movimentos de missionação evangélico. O tema assume relevância de estudo diante do crescimento da população evangélica e de seu promissor mercado cultural, os quais criam investimentos sobre os jovens a fim de interpelá-los em seus discursos. A segunda parte da Tese analisa a constituição de sujeitos-jovens mediante suas trajetórias de inserção à crença que, resguardadas suas especificidades, parte das seguintes condições: crescer no Evangelho ou converter-se ao longo da vida. As análises incidem sobre dois eixos centrais: os investimentos institucionais da igreja e, no caso dos crescidos no Evangelho, da família na orientação de determinados modos de viver e se constituir como sujeito imbricado a crença; concomitantemente, analisa os investimentos dos próprios sujeitos sobre si, interpelados por outras formas de experimentar a condição de ser/estar jovem presentes em tempos de fluidez e provisoriedade. Metodologicamente, a pesquisa desenvolveu-se mediante a inserção etnográfica junto a jovens da Igreja Evangélica Assembleia de Deus no município de Novo Hamburgo, no Estado do Rio Grande do Sul, Brasil, entre os anos de 2011 e 2012. Desdobrou-se junto a jovens da comunidade assembleiana de Lisboa, Portugal, em 2013. Foram realizadas observações-participantes em espaços institucionais com forte investimento sobre jovens e dos próprios jovens – como congressos, encontros de louvor e oração, cultos e demais espaços de estudos – e nas incursões em outras instâncias do cotidiano, buscando aproximação às culturas, sociabilidades, lazeres, consumos, relações nos espaços escolares, trabalho – em seus trajetos e projetos de vida. A Tese infere que há reconfigurações nos modos de constituição dos sujeitos na contemporaneidade, percebidos nos modos de pertencimentos e sentidos de vivenciar a condição de ser evangélico, o que não remete a formas de resistência juvenil, mas novos modos de existência evocados pela condição de ser/estar jovem, afinal, ao mesmo tempo em que buscam se manter portadores da promessa de salvação, os jovens ensejam ser portadores da condição juvenil.<br>This PhD thesis investigates the constitution of the young at Assemblies of God church in contemporary world, based on interlocutions of theoretical and methodological references of Cultural Studies in Education and sociological and anthropological studies in youth and religion. The first part displays the concept of youth as a category built contingently, and tables the origin of a series of discourses and practices that assume youth as a front of different investments, even religious ones. It brings a view of the religious field through the awareness of the emergency of regaining ethical and moral values in times of shortened frontiers and enlarged diversities of options that impulse successive migratory flows and evangelical missionary movements. This subject assumes the relevance of the study in the face of the growth of evangelical population and its promising cultural market that has invested in the young in order to be able to question their discourses. The second part of the thesis analyses the constitution of the young through the insertion trajectories to their faith that arise out of the following conditions considering their specificities: being raised according to the Gospel truth or being converted along their lives. The analyses incur two central topics. The first focuses on the institutional investments of the Church. And the second focuses on the faithful who raised according to the Gospel truth and on the guidance of their families on how to live and constitute themselves as individuals committed to their faith. Concurrently it analyzes the investments of the individuals in themselves, who are tempted by other ways of experiencing the condition of being young in a time of fluidity and temporariness. The research was developed methodologically through the ethnographical insertion next to the youth of Evangelical Assemblies of God church in Novo Hamburgo, a city located in the state of Rio Grande do Sul, Brazil, in 2011 and 2012. Another part of the research was developed in the Assemblies of God community in Lisbon, Portugal, in 2013. Participant observations have been done in institutional spaces with a strong investment in the young, who have also been agents in this process – such as conferences, worship and prayer meetings, services and other study meetings – and in other kinds of daily incursions. These observations aim the approximation of culture, sociability, entertainment, consumption, relationships in scholar environments and work in the life trajectories and projects of the faithful. The thesis infers that there are reconfigurations in the ways of the constitution of subjects in contemporary world, perceived in the ways of belonging and experiencing the condition of being evangelical. This fact does not remit the ways of juvenile resistance, but new ways of existence evoked by the condition of being young, since the young aim to live according to their juvenile condition and, at the same time, to keep on being carriers of the salvation promise.
44
Chitty, J. Stephen. "The implementation of a post-denominational model of church government at Christian Life Assembly." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0616.
Full text
45
Hausfeld, Mark A. "Developing urban ministry curricula for the Carlson Institute a shared Christian praxis /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
46
Santos, José Horimo Medeiros dos. "Sob as chamas do pentecoste: o mover do pentecostalismo tradicional na assembleia de Deus madureira em Sergipe." Universidade Federal de Sergipe, 2009. https://ri.ufs.br/handle/riufs/6284.
Full textAbstract:
The objective of this work is to analyze the maintenance of the traditional Pentecostal in the church Assemblies of God Church Ministry of Madureira in Sergipe. Since 1980, an
assembleinen group already met in Sergipe, denominated Ministry of Madureira, under the leadership of Pastor Jonas Teles da Silva and, in the course of time, it was spreading, now there is more than 70 dispersed temples in the state of Sergipe. The traditional pentecostal, constantly reaffirmed by these religious persons when they refer to the leadership of Rev. Jonas Teles and his objections in relation to the innovations of a possible future has been the subject of ongoing concern within the group. However, the center of the religious world of the faithful ADMM is to reaffirm their way of being all other forms of religious expression, that is, say the following "sound doctrine", the traditional Pentecostalism. Thus, distinguishing the traditional manifestations of spiritual gifts of the current innovation is only possible from the moment that separates the world community of people living a shared religion, a religious individualist consumer society. Hence, when examining the eyes of the religious over the world and life, social representations they use to interpret their own standards within the context of Pentecostalism, we noted the struggle of those who chose to live in the flames of
Pentecost.<br>O objetivo deste trabalho é analisar a manutenção do pentecostalismo tradicional na igreja Assembléia de Deus Ministério de Madureira em Sergipe. Desde 1980, um grupo
de assembleianos já se reunia em Sergipe, denominando-se Ministério de Madureira, sob a liderança do Pastor Jonas Teles da Silva e, com o passar do tempo, foi se espalhando, atualmente há mais de 70 templos espalhados no Estado de Sergipe. O Pentecostalismo Tradicional, constantemente reafirmado por esses religiosos quando se referem à liderança do pastor Jonas Teles e suas objeções em relação às inovações de um possível porvir, tem sido alvo de preocupação constante no interior do grupo. No entanto, o centro do mundo religioso dos fiéis da ADMM consiste em reafirmar o seu modo de ser perante outras formas de manifestação religiosa, ou seja, afirmam que seguem a sã doutrina , o pentecostalismo tradicional. Assim, distinguir as
manifestações tradicionais de dons espirituais das atuais inovações só é possível a partir do momento em que se separa o mundo comunitário de pessoas que vivem uma
religiosidade compartilhada, de uma religiosidade individualista da sociedade de consumo. Daí, ao analisar o olhar dos religiosos sobre o mundo e a vida, quais as representações sociais que utilizam para interpretar seu próprio contexto dentro dos padrões do pentecostalismo, evidenciamos a luta daqueles que optaram em viver sob as chamas do pentecoste.
47
Alencar, Gedeon Freire de. "Assembleias brasileiras de Deus: teorização, história e tipologia 1911- 2011." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1883.
Full textAbstract:
Made available in DSpace on 2016-04-25T19:20:25Z (GMT). No. of bitstreams: 1
Gedeon Freire de Alencar.pdf: 3778970 bytes, checksum: 47ceff378ae880f9a9f44f56d635c340 (MD5)
Previous issue date: 2012-11-30<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The Assembleias de Deus-ADs, which emerged in 1911 in Belem-PA and are currently present in the entire country, for several decades have been the largest evangelical denomination in Brazil with 12,314,410 members or more than 6% of the population (2010 Census). It was created from a splinter group of the Baptist Church, in support of the Pentecostal message of two Swedes, Daniel Berg and Gunnar Vingren. Although, there have been other people and so-called Pentecostal manifestations, it is from this leadership and group that the phenomenon has spread, initially accompanying the internal migration of the rubber boom and then the numerous migrations of people from north-eastern Brazil, and ultimately consolidating in urban zones. Because of the extreme Congregationalism, as from the Swedish "free churches" concept, a national or regional institutional organization was not accepted. Throughout history, it becomes fragmented, because it was institutionally weak, but relied on strong charismatic personalities characterized by sharp traditionalism, from church headquarters of Ministries and their president-ministers, to extreme Episcopalianism. It grew followed by the broad urban process, but also and much more due to the immense internal competition. Using the Weberian theory of the domination charismatic, traditional and rational bureaucratic, we shall set forth Matriz Pentecostal Assembleiana Brasileira - MPAB (Brazilian Assembly Pentecostal Mother Church) in their fractional identities and irreversible internal differences, thus forming the distinct assembleianismos. For it is not a church, but several, distinct, divergent and competing units, quite like the country where they first appeared, grew and consolidated, therefore, Brazilian Assemblies of God.<br>As Assembleias de Deus - ADs, surgidas em 1911, em Belém-PA, hoje presentes no país inteiro, são há algumas décadas a maior denominação evangélica do Brasil, e, segundo o Censo de 2010, têm 12.314.410 membros, ou mais de 6% da população brasileira. Nascidas de um grupo dissidente da Igreja Batista, em adesão à mensagem pentecostal de dois suecos: Daniel Berg e Gunnar Vingren. Conquanto antes já existissem outras pessoas e manifestações ditas pentecostais, é a partir desta liderança e grupo que o fenômeno se propaga, acompanhando, inicialmente, a migração interna do ciclo da borracha e depois as inúmeras migrações Nordestinas, se consolidando, finalmente, nos espaços urbanos. Por causa de um extremo congregacionalismo, a partir do conceito sueco de igrejas livres , não se permitiu uma organização institucional nacional ou regional. Ao longo da história vai se fragmentando, mas com mensagem e personalidades carismáticas marcadas por acentuado tradicionalismo a partir das igrejas-sedes de Ministérios e seus pastores-presidentes, caminhando, desta forma, em direção ao extremo episcopalismo. Cresceu acompanhando o amplo processo urbano, mas também, ou muito mais, pela imensa concorrência interna. Usando a teorização weberiana das dominações carismática, tradicional e racional burocrática, estabeleceremos a Matriz Pentecostal Assembleiana Brasileira MPAB, em suas identidades irreversivelmente fracionadas em divergências internas, formando, assim, os distintos assembleianismos urbano, rural, difuso e autônomo. Não se trata, assim, de uma igreja, mas de diversas, distintas, concorrentes e divergentes entre si, muito parecidas com o país onde nasceram, cresceram e se consolidaram. Portanto, Assembleias Brasileiras de Deus.
48
Tomaz, GILMAR CAETANO. "A CONFLITUOSA RELAÇÃO DAS ASSEMBLEIAS DE DEUS BRASILEIRAS E A TELEVISÃO: DA PROIBIÇÃO À ACEITABILIDADE." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1493.
Full textAbstract:
Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-08-17T16:33:09Z
No. of bitstreams: 1
Gilmar Caetano Tomaz2.pdf: 2016557 bytes, checksum: b55a1dae8daf519e01dc6151857002ca (MD5)<br>Made available in DSpace on 2016-08-17T16:33:09Z (GMT). No. of bitstreams: 1
Gilmar Caetano Tomaz2.pdf: 2016557 bytes, checksum: b55a1dae8daf519e01dc6151857002ca (MD5)
Previous issue date: 2016-04-08<br>Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq<br>This research seeks to analyze and address the ways the televised media within the Assemblies of God churches in Brazil, here researched, mentioned herein plural in will present due to the many denominational ramifications, in their constructions of symbolic representations, imaginary, cultural and media. The aim is to analyze the symbolic dimension on the television usage prohibition among the denominations in question and the arguments for the veto in the midst of the faithful, television’s discrete acceptability based on AGs new theological conceptions over the years, investment in free broadcasting Networks (Television Network Boas Novas) and proposal of a televised program as a Denomination’s brand name (Pentecostal Movement Program). The adopted methodology for the viability of this research work consists of historical literature research, with its focus on the key issues for the imaginary research’s development of the research on the imaginary, identity, culture, nation and television, in addition to documentation research, that has historical records as its aim, which will better elucidate the paths and connection between the television and the Assemblies of God.<br>Esta pesquisa busca abordar e analisar os caminhos da mídia televisiva nas igrejas Assembleias de Deus no Brasil, aqui trabalhadas no plural devido às muitas ramificações da denominação, em suas construções das representações simbólicas, imaginárias, culturais e midiáticas. O objetivo é analisar a dimensão simbólica na proibição do uso da televisão na denominação religiosa em questão, e os argumentos para o veto entre os fiéis, a discreta aceitabilidade da TV diante das novas concepções teológicas das ADs ao longo dos anos, investimento em canal aberto (Rede Boas Novas de Televisão) e proposta de um programa televisivo como marca midiática da denominação (Programa Movimento Pentecostal). Para viabilidade desse trabalho, a metodologia adotada consiste em pesquisa bibliográfica histórica, com foco nos temas fundamentais para o desenvolvimento das pesquisas do imaginário, identidade, cultura, nação e televisão, aliada à pesquisa documental, que tem como meta os registros históricos, que melhor elucidarão os caminhos e a ligação da TV com as Assembleias de Deus.
49
Badger, Lincoln R. H. "The influence of church leaders' relationship with God the Holy Spirit on the numerical growth of selected brethren assemblies in New Zealand." Columbia, SC : Columbia Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.023-0216.
Full text
50
Suzuki, Masakazu. "The origins and the development of the Japan Assemblies of God : the foreign and Japanese workers and their ministries (1907 to 1975)." Thesis, Bangor University, 2011. https://research.bangor.ac.uk/portal/en/theses/the-origins-and-the-development-of-the-japan-assemblies-of-god-the-foreign-and-japanese-workers-and-their-ministries-1907-to-1975(f734a537-69bf-4fbc-b9d8-184746f07191).html.
Full textAbstract:
The Pentecostal Movement was brought to Japan by the group of missionaries led by Martin L. Ryan in 1907. Although their own ministry in Japan was short-lived, they shared the Pentecostal message to William and Mary Taylor, who worked as Pentecostal missionaries in Japan from 1913. Estella Bemauer also worked as a Pentecostal missionary in Japan from 1910. Moreover, the Taylors and Beranuer worked with Makoto Niki and Ichitaro Takigawa, who had become Japanese Pentecostal ministers. However, all of these missionaries and ministers as well as many others have been forgotten and omitted from the official history of the Japan Assemblies of God (JAG), which emphasizes the work of the Carl F. Juergensen family and the Japanese minister who worked closely with them, Kiyoma Yumiyama. An accurate history needs to include all workers and to give an account of their various ministries. In the beginning, the Pentecostal missionaries worked independently and had a loose fellowship, but the forming of the Japan District of the American AG in 1920 resulted in a Japanese Trinitarian Pentecostal denomination, the Japan Pentecostal Church, which is the early forerunner of the Japan Assemblies of God. The Japan Pentecostal Church evolved and became the Japan Bible Church in 1929. Before it needed to dissolve because of new government regulations around the time of World War IT, the Japan Bible Church experienced a series of transformations: the split of the Takinogawa Mission as the Takinogwa Holy 1 r Spirit Church in 1938, the removal of missionaries from Japan in 1940, and the split of the Spirit of Jesus Church in 1941. I Before the war, missionaries and Japanese ministers worked together and formed a "mission," which became the place where they continued to do ministry. The relationship of missionaries and ministers differed with each mission. But ... gradually Japanese ministers gained a higher status, and with the break of WWII, the missionaries had to depart from Japan, leaving the Japanese ministers in charge. After the war, the JAG started as a Japanese led organization under the strong authority and leadership of its superintendent Kiyoma Yumiyama, while nevertheless resting upon the unique cooperation and a certain balance of power between the missionaries and Japanese ministers. The JAG had a lack of funds and was financially dependent on the missionaries, who often took the initiative to start local churches, for which there was a great need. But with the growth of the Japanese economy and development of the JAG, the missionaries gradually came to have a more subordinate role in the JAG. With the retirement of Yumiyama as superintendent in 1973, followed by the transfer of both the ownership of the property of JAG headquarters as well as the authority for Central Bible College from American AG to the JAG in 1975, the post war era of the JAG's history had come to an end. The JAG had become a more autonomous and independent denomination.