Relevant bibliographies by topics / Ghana Assemblies of God

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Reports

Academic literature on the topic 'Ghana Assemblies of God'

Author: Grafiati
Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Ghana Assemblies of God"

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

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Aboagye-Mensah, R. K. Aboagye-Mensah. "A reflection on Pentecostalism and montanism from the perspective of the indigenous religion of Cybele or the great mother of the gods." Pentecost Journal of Theology and Mission 3 (December 31, 2019): 24–44. http://dx.doi.org/10.62868/pjtm.v3i1.121.

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The Church of Pentecost (CoP) has been identified as the fastest growing Christian denomination and the largest Protestant church in Ghana since 1989.1 Even though the CoP is grouped among the Classical Pentecostal Churches in Ghana, together with the Assemblies of God (AG), Christ Apostolic Church (CAC) and the Apostolic Church (AC), some scholars tend to describe it as an indigenous Ghanaian Pentecostal church for various reasons.2 For example, Asamoah-Gyadu indicates that - although it identifies with the classical Pentecostal tradition, the CoP has acquired a unique indigenous character, marking it out as different in outlook from, say, the Assemblies of God, whose American imprint after sixty years of existence in Ghana is still quite obvious.3 To some extent, some of the leaders of the CoP also seem to have similar view that the CoP is an indigenous Ghanaian church. Writing the introduction to the ‘History of The Church of Pentecost Volume 1’, Apostle D K Anan, the then chairman of the History Committee, points out that ‘The Church of Pentecost, from its inception, has been an indigenous, a do-it-yourself Church.’4 This assumption agrees with the claims of Rev. James McKeown, the first superintendent and chairman of the CoP that he wanted to plant ‘local species’ in African soil, since he believed that a British oak is more likely to struggle in Ghana.
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Kachim, Joseph Udimal. "Medical Services, Colonial State, and the Assemblies of God Mission among the Konkomba of Northern Ghana, 1931–1960s." Ghana Studies 26, no. 1 (June 17, 2024): 3–30. http://dx.doi.org/10.3368/gs.26.1.3.

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Mohr, Adam. "Faith Tabernacle Congregation and the Emergence of Pentecostalism in Colonial Nigeria, 1910s-1941." Journal of Religion in Africa 43, no. 2 (2013): 196–221. http://dx.doi.org/10.1163/15700666-12341249.

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Abstract Faith Tabernacle literature first spread into the Christian community in Lagos from Western Ghana in the 1910s. By at least 1917 Faith Tabernacle literature was being read in Lagos, and the first formal branch was established in Lagos in 1920. During the early 1920s Faith Tabernacle literature was being spread throughout Nigeria as Faith Tabernacle members traveled across the colony as labor migrants, leading to the rapid spread of the church, particularly in the major cities. By early 1929 Faith Tabernacle had established 61 branches in Nigeria with over 1,200 members. However, due to the schisms of 1925 and 1929, many Faith Tabernacle leaders, members, communicants, and entire congregations left the church to establish the first Pentecostal denominations in Nigeria, which were the Apostolic Faith (1928), the Apostolic Church (1931), the Assemblies of God (1939), and the Christ Apostolic Church (1941).
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Asamoah-Gyadu, Kwabena. "Pentecostalism in Africa and the Changing Face of Christian Mission." Mission Studies 19, no. 1 (2002): 14–38. http://dx.doi.org/10.1163/157338302x00161.

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AbstractThird World Christianity has been experiencing exponential growth since the turn of the twentieth century. Nowhere is this renewal in Christianity more visible than Africa, where religious innovations led by indigenous Christians have mostly been Pentecostal in character. The Pentecostal movements leading the current renewal of Christianity in African countries like Ghana are autonomous, independent of both the established historic mission denominations and the older classical Pentecostal churches like the Assemblies of God. Ghanaian Pentecostalism in its various streams has adapted the global Pentecostal culture to suit the needs of the local context in ways that have changed the nature and direction of Christian mission. The traditional themes of healing, deliverance, prosperity and empowerment associated with the global Pentecostal movement have been synthesized with traditional worldviews, giving Pentecostal Christianity an added relevance in African context. This has yielded massive responses. In Pentecostal movements under discussion, therefore, one finds the ingenious ability of indigenous Christians to appropriate a phenomenon of global significance for local consumption.
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Nlankpe, Abel Makija, Precious Kwablah Kwadzokpui, David Adedia, Jacob Nabei Nignan, and Patrick Kwasi Owiafe. "Seroepidemiology of Hepatitis B and C Virus Infections: A Five-Year Retrospective Study among Blood Donors in Saboba District in the Northern Region of Ghana." BioMed Research International 2021 (May 11, 2021): 1–9. http://dx.doi.org/10.1155/2021/5599705.

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Background and Objectives. Chronic hepatitis B and C infections are capable of progressing to liver cirrhosis and hepatocellular carcinoma. Globally, it has been estimated that over 2 billion and 170 million people are living with hepatitis B and C infections, respectively. Ghana remains one of the highly endemic countries challenged by the continuous spread of these viral agents in Africa. This study was aimed at determining the seroprevalence and trend of Hepatitis B and C coinfections among blood donors in Saboba District of the Northern Region of Ghana. Methods. A five-year hospital-based retrospective study was carried out among 8605 blood donors comprising 8517 males and 88 females using data on blood donors from Saboba Assemblies of God Hospital located in the Saboba District in the Northern Region of Ghana from 2013 to 2017. Blood bank records on HBV and HCV potential blood donors who visited the hospital to donate blood were retrieved. Donor demographic details, i.e., age and gender, were also recovered. Donors who were registered to the hospital but were not residents of the Northern Region were excluded from the study. Donors with incomplete records were also excluded from the study. The data was managed using Microsoft Excel spreadsheet 2016 and analysed using GraphPad Prism statistical software. Results. The overall prevalence of asymptomatic viral hepatitis B and C infections in the general adult population was 9.59% (95% CI: 9.00-10.20) and 12.71% (95% CI: 12.00-13.40), respectively, with an HBV/HCV coinfection rate of 2.23% (95% CI: 1.90-2.60). The number of donors generally declined with advancement in years from 2038 (23.68%) since 2013 to as low as 1169 (13.59%) in 2016, except for 2017 where a sharp increase of 1926 (22.38%) was observed. The first and second highest proportions of donors fell within the age categories of 20-29 (51.53% (4434)) and 30-39 (32.90% (2831)) respectively. The seroprevalence rate of HBV, HCV, and HBV/HCV coinfection rates were generally higher among the female group than those observed among the male category. The year-to-year variation in HBV, HCV, and HBV/HCV infections was statistically significant. The highest year-to-year HBV seropositivity rate was 11.48% in the year 2013, while that for HCV and HBV/HCV coinfection was 16.24% and 5.85%, respectively, both documented in the year 2014. HBV and HBV/HCV coinfection rates were highest among donors aged <20 years old, while HCV seroprevalence was highest among donors aged 50-59 years old. Significantly higher odds of HBV/HCV coinfection ( OR = 5.2 ; 95% CI:3.3-8.1) was observed in the 2014 compared to the year 2013. Donors aged <20years were at higher risks of HBV and HBV/HCV coinfection rates compared to the other age groups. Conclusion. The seroprevalence of HBV and HCV among donors in the Saboba District of the Northern Region of Ghana is endemic. The HBV/HCV coinfection rate also raises serious concern owing to its high prevalence rate among the younger age. Intensive public health education coupled with mobile screening and mass vaccination of seronegative individuals is advised so as to help curb further spread of the infection and in effect help safeguard the health status of potential donors in the district.
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Oppong, Felix. "An analysis of the impact of jurisdictional fragmentation on property taxes in Ghana." Journal of Financial Management of Property and Construction 26, no. 2 (January 21, 2021): 219–35. http://dx.doi.org/10.1108/jfmpc-07-2020-0048.

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Purpose Following decades of weak financial capacity of local governments in raising enough revenues to finance their budgets, this paper aims to examine the impact of jurisdictional fragmentation on property taxes in Ghana. Since independence in 1957, many local governments in Ghana are yet to build their fiscal capacity to collect enough own source revenues to support their local budgets. All local government laws in Ghana have assigned property taxes to local governments. Design/methodology/approach The paper uses quantitative econometric techniques with local level panel data from 2010 to 2016 to examine the impact of fragmenting assemblies in Ghana. Findings The paper finds that fragmenting local governments have an overall negative effect on property taxes in district assemblies in Ghana. However, fragmentation of metropolitan assemblies has an overall positive effect on property taxes, relative to district assemblies. In the case of municipal assemblies, fragmentation has a net positive effect on property taxes but an overall marginally negative effect, relative to district assemblies. Also, the paper finds that grants, capital expenditure and administrative expenditure of local governments do not impact on the collection of property tax revenues in all types of assemblies in Ghana. Originality/value The paper concludes that relative to metropolitan assemblies, fragmenting districts assemblies is not congruent with government efforts to promote the collection of property taxes in Ghana.
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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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Alencar, Gedeon Freire. "Pastores Assembleianos na Universidade: A Polissemia Assembleiana da Terceira Geração Pastoral." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 289. http://dx.doi.org/10.20890/reflexus.v8i12.244.

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Resumo: Em termos quantitativos, a população universitária e a membresia das Assembleias de Deus são parecidas. Em 1991, os universitários eram 3.928.260 e os assembleianos 2.439.770. Em 2010, o número de universitários subiu para 12.679.010 e o de assembleianos para 12.314.410. Cresceu o numero de universitários e também o de assembleianos, inclusive de assembleianos universitários e de pastores. Quem são esses pastores assembleianos com nível superior e o que eles pensam? Foram enviados mais de mil emails para pessoas que integravam listagens de convenções, ministérios e igrejas, e também para amigos indicados por essas pessoas. Preenchidos e devolvidos, somaram 84 questionários. A primeira parte eram questões pessoais: residência, idade, sexo, estado civil, escolaridade, profissão e ministério, conversão. Além dessas questões, a pesquisa se dividiu em blocos: questões doutrinárias, institucionais, políticas e sociais. O caleidoscópio absolutamente multifacetado e plural mostra a cara dessa denominação que tem um nome único, Assembleias de Deus, mas essa pluralidade não está apenas no nome, mas também em sua natureza. Atualmente, são mais de 12 milhões de assembleianos (dados do Censo 2010), conquanto seja impossível quantificar o número de pastores/as. Desde a década de 1950, a Assembleia de Deus é a maior denominação pentecostal do país, embora diferentes entre si, distintas e, quase sempre, divergentes. Nasceram em 1911 já plurais, mas a terceira geração de pastores assembleianos leva isso ao extremo. Esse novo estamento assembleiano – pastores com curso universitário e/ou pós-graduação – é uma nova liderança: quais condutas, tendências doutrinárias e políticas é o que se pretende entender nesta pesquisa. Palavras-chave: Universitários. Pastores Assembleianos. Identidade. Bricolagem Religiosa. Assembleias de Deus. Abstract: In quantitative terms, university student population and the membership of the Assemblies of God are alike in Brazil. There were 3,928,260 university students in 1991 and 2,439,770 members in the Assemblies of God. In 2010, the number of students had risen to 12,679,010 students and to12,314,410 for members of the Assemblies of God. Both the number of university students and Assembly of God members have increased, including university students who are members or pastors from the Assemblies of God. Who are these university graduate Assembly of God pastors and what do they think? Over a thousand emails were sent to people from listings of conventions, ministries and churches, and also to friends indicated by those people; and 84 questionnaires were filled and returned. The first part of the questionnaire dealt with personal information questions: residence, age, sex, marital status, education, occupation, ministry, and conversion. Besides that, the research was divided into blocks: doctrinal, institutional, political and social issues. The multifaceted and plural kaleidoscope shows the face of this denomination that has a unique name, Assemblies of God, but this plurality isn’t only in its name, but also in its nature. There are currently more than 12 million members in the Assemblies of God (2010 Census), and it is impossible to quantify the number of ministers both male and female. Since the 1950s the Assemblies of God has accounted for the largest Pentecostal denomination in the country; and its associated churches are diverse, different, and often divergent. They were born plural in 1911, but the third generation of the Assembly pastors has taken it to the extreme. This new Assembly of God estate (ou “stratum”) makes up a new leadership. This research intends to understand the conduct, doctrinal and political trends of the current Assembly of God leadership. Keywords: University Students. Assembly of God Pastors. Identity. Religious Bricolage. Assemblies of God.
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Senapatiratne, Timothy. "The Assemblies of God: A Bibliographic Essay." Theological Librarianship 4, no. 1 (May 13, 2011): 91–95. http://dx.doi.org/10.31046/tl.v4i1.171.

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Dissertations / Theses on the topic "Ghana Assemblies of God"

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Graveling, Elizabeth. "Negotiating the powers : everyday religion in Ghanaian society." Thesis, University of Bath, 2008. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492248.

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Engagement with religion has recently become an important issue to development theoreticians, donors and practitioners. It is recognised that religion plays a key role in shaping moral frameworks and social identities, but little attention is paid to how this is played out in everyday life: the focus remains on ‘faith communities’ and ‘faith-based organisations’ as unified bodies. This thesis uses ethnographic methods to examine how members of two churches in rural Ghana are influenced by and engage with religion. Rather than viewing religion simply as (potentially) instrumental to development, it seeks to approach it in its own right. It challenges the rigidity of categories such as ‘physical/spiritual’ and ‘religious/non-religious’, and the notion of ‘faith communities’ as discrete, unified entities with coherent religious cosmologies. Insights from witchcraft studies and medical anthropology indicate that spiritual discourses are drawn on to negotiate hybrid and continuously changing modernities, and people tend to act pragmatically, combining and moving between discourses rather than fully espousing a particular ideology. Residents of the village studied appear to inhabit a world of different but interconnecting powers, which they are both, to some extent, subject to and able to marshal. These include God, secondary deities, juju, witchcraft, family authorities, traditional leaders, biomedicine and churches. Relationships with both spirits and humans are ambivalent and each of these powers can bring both blessings and harm. Religious experience is fluid, eclectic and pragmatic as people continually enter and exit groups and marshal different powers simultaneously to protect themselves from harm and procure blessings. Approaches by the development world seeking to engage with religion and to take seriously local people’s interests and viewpoints should thus be wary of oversimplification according to traditional Western social science categories, and be underpinned by an understanding of how religious discourses are interpreted and enacted in people’s everyday lives.
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Kay, William Kilbourne. "A history of British Assemblies of God." Thesis, University of Nottingham, 1989. http://eprints.nottingham.ac.uk/13082/.

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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.
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Acheampong, Eric. "District assemblies and participatory rural development in Ghana." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336434.

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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.

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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.

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Pankey, William J. "The nature of existential doubt among Assemblies of God constituents." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Maloney, Joseph F. "Mobilizing biblical lay counseling in an Assemblies of God church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Boateng, Janet Serwah. "Women in District Assemblies in Ghana: Gender construction, resistance and empowerment." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2017. https://ro.ecu.edu.au/theses/2048.

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Calls for more female participation in politics have featured strongly in developed and developing countries since 1975 when the UN made women’s issues a priority. Ghanaian society’s underlying patriarchal structure has made some progress towards gender equity in politics. Whilst there has been a significant improvement in levels of female participation and representation rates, targets have not been reached and the least amount of progress has taken place in local government. The thesis draws upon theories of gender and development (GAD) that emphasises on gender relations in development and proposed the empowerment of women as central to gender equality. Also, social capital underpins this study in arguing that although social capital tends to be accessed differently by men and women, and that culturally men have more established ways of networking widely, there is potential for women to strategically garner social capital in ways that are beneficial to contesting for political seats. Interviews undertaken individually with 40 women in district assembly (DA) positions, and focus groups of 40 men and 10 women campaigners from 4 zones in the country were transcribed, categorised and coded using Nvivo version 10 software. From this qualitative data, the enabling and precluding factors of participation in local government by women in Ghana were analysed and ranked according to the prevalence in the data. The results identified that enabling factors’ themes were Individual Motivational Strategy, Community Support, Civil Society Support, Family Support and Campaign Strategy. Precluding factors’ themes were Barriers, Challenging Factors, and Discouraging Factors. The issues surrounding gender equity in Ghanaian politics and governance have been comprehensively described against this backdrop of explanations from people with experience of campaigning, taking up official positions, and in some cases withdrawing from politics or competing against women. v Whilst patriarchal beliefs still abound for aspiring and serving female politicians, some candidates have been able to achieve high levels of male support, and many feel voters’ support has come from constituents’ belief that representation by a woman is their best hope of having development addressing women’s issues. The findings are potentially useful to future aspiring female politicians in Ghana, and other stakeholders committed to encouraging and supporting women with the overall aim of achieving gender equity.
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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.

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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.

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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.

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Books on the topic "Ghana Assemblies of God"

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Frimpong-Manso, Paul. Fire from the north: The origins, growth, development & influence of Assemblies of God, Ghana. Tema, Ghana: Digibooks Ghana, 2006.

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Institute of Local Government Studies (Ghana), ed. A guide to district assemblies in Ghana. [Accra]: Friedrich-Ebert-Stiftung Ghana, 2010.

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Champion, Richard. The Assemblies of God at 75. Springfield, Mo: Gospel Pub. House, 1989.

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Blumhofer, Edith Waldvogel. The Assemblies of God: A popular history. Springfield, Mo: Radiant Books, 1985.

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Feuerstahler, Michael T. A Lutheran looks at-- the Assemblies of God. Milwaukee, Wis: Northwestern Pub. House, 2008.

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Feuerstahler, Michael T. A Lutheran looks at-- the Assemblies of God. Milwaukee, Wis: Northwestern Pub. House, 2008.

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McGee, Gary B. People of the Spirit: The Assemblies of God. Springfield, MO: Gospel Pub. House, 1997.

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Massey, Richard Dan. ' A sound and scriptural union': An examination of the origins of the Assemblies of God of Great Britain and Ireland during the years 1920-1925. Birmingham: University of Birmingham, 1987.

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George, A. C. Trailblazers for God: A history of the Assemblies of God of India. Edited by Higgins John. Bangalore: SABC Publications, 2004.

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Doug, Brendel, ed. One witness. Old Tappan, N.J: F.H. Revell Co., 1986.

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Book chapters on the topic "Ghana Assemblies of God"

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de Alencar, Gedeon Freire. "Assemblies of God in Brazil." In Encyclopedia of Latin American Religions, 1–6. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-08956-0_330-1.

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de Alencar, Gedeon Freire. "Assemblies of God in Brazil." In Encyclopedia of Latin American Religions, 118–23. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_330.

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Wilson, Christopher. "Assemblies of God in Latin America." In Encyclopedia of Latin American Religions, 1–6. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-08956-0_321-1.

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Wilson, Christopher. "Assemblies of God in Latin America." In Encyclopedia of Latin American Religions, 123–28. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_321.

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Ben, Elad Elul. "In a relationship with God." In Urban Ghana and Privacy in the Digital Age, 121–57. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003187424-6.

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Casey, Joanna. "God Will Help You: Sadaka Gifting in Northern Ghana." In The Intangible Elements of Culture in Ethnoarchaeological Research, 191–200. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-23153-2_14.

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Robeck, Cecil M. "Die Entstehung eines kirchlichen Lehramts? Der Fall der Assemblies of God." In Handbuch pfingstliche und charismatische Theologie, 160–208. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666522017.160.

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Au, Connie. "The Glocalization of the Assemblies of God During the Warlord Period in China." In The Pentecostal World, 146–56. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003108269-14.

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Austin, Denise A. "“Flowing Together”: The Origins and Early Development of Hillsong Church within Assemblies of God in Australia." In The Hillsong Movement Examined, 21–37. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-59656-3_2.

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Biri, Kudzai. "Health and Wealth in Zimbabwean Pentecostalism: The Case of the Zimbabwe Assemblies of God Africa (ZAOGA)." In Aspects of Pentecostal Christianity in Zimbabwe, 73–89. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78565-3_6.

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Reports on the topic "Ghana Assemblies of God"

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Pathan, Gufran. Reproduction of 'God Insures those Who Pay? Formal Insurance and Religious Offerings in Ghana*'. Social Science Reproduction Platform, April 2023. http://dx.doi.org/10.48152/ssrp-j0zf-y935.

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Reproduction of 'God Insures those Who Pay? Formal Insurance and Religious Offerings in Ghana*'. Social Science Reproduction Platform, April 2023. http://dx.doi.org/10.48152/ssrp-ebk0-6822.

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You might also be interested in the extended bibliographies on the topic 'Ghana Assemblies of God' for particular source types:
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