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Relevant bibliographies by topics / Pentecostal Assemblies of God (Zambia)

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Academic literature on the topic 'Pentecostal Assemblies of God (Zambia)'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Pentecostal Assemblies of God (Zambia)"

1

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

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

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

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Abstract Many scholars have examined masculinities in African societies. However, these examinations cannot be generalised across Africa, given the socio-cultural, economic, political and historical factors that infringe with religious beliefs. This article offers a case study of masculinities in a specific religious context, the Zimbabwe Assemblies of God Africa (zaoga), a Pentecostal church. It utilises zaoga’s teachings on masculinities against the background of Shona religion and culture (the dominant ethnic group in Zimbabwe). The analysis specifically focuses on the role of the Jesus-fig

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

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

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

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

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

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North American pentecostal statements of doctrine were created as lowest common denominator statements upon which a large group of people can agree without too much divisiveness. A century later, it is tempting to see these statements as the final and complete word concerning a doctrine. In practice, however, practitioners experience the reality of those doctrines in numerous and multifaceted ways. This paper reflects on statements 5 and 6 of the 1916 Assemblies of God Statement of Fundamental Truths, which speak to the “pentecostal distinctive” of Spirit baptism. It compares these doctrinal s

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

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AbstractAlthough much has been written on theologies of healing and on evangelist healers, little is known about how pentecostals in the pew pray for healing. After placing a pentecostal understanding of healing within a larger cultural context, the relationship between prayer and healing is explored through a survey of 1827 adherents from 21 Assemblies of God (AG) congregations. The survey data will be used to provide descriptive answers to basic questions about pentecostal healing in America, including: (1) to what extent do pentecostals claim experiences of divine healing; (2) what are the

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7

Coulter, Dale. "Pentecostal Visions of The End: Eschatology, Ecclesiology and the Fascination of the Left Behind Series." Journal of Pentecostal Theology 14, no. 1 (2005): 81–98. http://dx.doi.org/10.1177/0966736905056548.

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

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8

Morales, Juan C. "Between Basilea and Utopia: Exploring the Impact of Kingdom Theology in US Latinx Pentecostalism." Religions 12, no. 7 (2021): 470. http://dx.doi.org/10.3390/rel12070470.

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This article is a general exploration of US Latinx Pentecostalism’s explicit and implicit theology of the Kingdom of God and how it can contribute to US Latinx Pentecostalism’s socio-political engagement. An overview will be provided of traditional, US Pentecostal Kingdom theology and Kingdom theology in Latin American Liberation Theology. These will be contrasted with US Latinx Pentecostal perspectives. To locate US Latinx Pentecostal theology of the Kingdom of God, this paper will first provide a wide-ranging description of a traditional evangelical hermeneutical process. Afterward, an under

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9

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

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

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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 th

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Dissertations / Theses on the topic "Pentecostal Assemblies of God (Zambia)"

1

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.

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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 missi

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2

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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3

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.

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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.

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Alves, Eduardo Leandro. "Brasil, um país de fé: por que o maior país católico do mundo, também é o maior país pentecostal do mundo?" Faculdades EST, 2012. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=386.

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Esta pesquisa busca mostrar que no Brasil houve várias influências religiosas que geraram, a partir da mistura entre os povos e suas religiões, um povo místico bastante voltado para o sobrenatural. Assim, com a chegada dos Missionários Pentecostais em 1910, a Teologia Pentecostal encontrou um terreno fértil, pois a mensagem anunciada apresentava Deus intervindo de forma visível na vida do povo, curando as suas doenças, salvando a sua alma e gerando a esperança de salvação eterna. Sendo assim, investiga-se em que medida a cultura religiosa brasileira, fruto das várias etnias que formaram o que

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6

Oo, Saw Tint Sann. "Factors that have influenced the attitude of Myanmar Assemblies of God Churches toward social involvement and their implications in formulating a Pentecostal theology of social concern in the Myanmar context." Thesis, Bangor University, 2015. https://research.bangor.ac.uk/portal/en/theses/knowledge-sharing-in-higher-education(d1c5d672-3434-40e0-a655-0d549b8eef67).html.

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The use of student group working has become prevalent within higher education, and is often adopted within the discipline of Business and Management where it has been recommended as an effective vehicle for the sharing and development of students' tacit and explicit knowledge. Within this thesis it is contended that a greater understanding of students' experiences and perceptions of knowledge sharing during group work will assist educators in designing pedagogic activities that enhance knowledge sharing, potentially increasing students' learning and attainment. Few scholars have investigated k

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7

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.

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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 supp

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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.

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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 innovat

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Phiri, Elisha Francis. "A survey of social involvement by the Pentecostal Assemblies of God (Zambia)." Thesis, 2012. http://hdl.handle.net/10500/10552.

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The subject of social involvement though, still under debate and being pursued by the Church of Jesus Christ even this time around has not wholly been appreciated by most Pentecostals. This is despite the fact that some of the early Pentecostals, including the early Church as seen from the ‘Acts of the Apostles’ chose to pursue social dimension of the gospel in addition to the Church’s mandate of ‘pure evangelism.’ Although social involvement has been at the very heart of Pentecostal theology, traditionally speaking, PAOG (Z), being one of the Pentecostal groupings has been seen to place much

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Phiri, Elisha Francis. "Initiatives of the Pentecostal assemblies of God (Zambia) in response to the unequal distribution of Christian mission resources in the world." Thesis, 2009. http://hdl.handle.net/10500/3619.

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The subject of “unreached people” is still debated in Christian circles. Given the vast resources of the Church, it is difficult to understand that there are still people unreached by the gospel. This study views that part of the reason for this is that there is an unequal distribution of Christian mission resources. It thus critically examines the reasons that have been advanced to explain this unequal distribution. Next, it makes an in-depth study of one particular church in Zambia, namely the Pentecostal Assemblies of God (Zambia), which has more than 1400 congregations across the country,

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Books on the topic "Pentecostal Assemblies of God (Zambia)"

1

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

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2

L, Gannon Raymond, ed. Stanley M. Horton: Shaper of Pentecostal theology. Gospel Pub. House, 2009.

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3

Olena, Lois E. Stanley M. Horton: Shaper of Pentecostal theology. Gospel Pub. House, 2009.

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

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People of the spirit: The Assemblies of God. Gospel Pub. House, 2004.

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

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7

The historicity of the Tanzania Assemblies of God church. s.n., 2010.

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8

Miles, Austin. Don't call me brother: A ringmaster's escape from the Pentecostal church. Prometheus Books, 1989.

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9

Menzies, William W. Bible doctrines: A Pentecostal perspective. Logion Press, 1993.

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10

African gifts of the spirit: Pentecostalism & the rise of a Zimbabwean transnational religious movement. James Currey, 2006.

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Book chapters on the topic "Pentecostal Assemblies of God (Zambia)"

1

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. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78565-3_6.

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2

Poloma, Margaret M., and John C. Green. "Pentecostal Identity and the Charismata." In The Assemblies of God. NYU Press, 2010. http://dx.doi.org/10.18574/nyu/9780814767832.003.0003.

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Khai, Chin Khua. "The Assemblies of God and Pentecostalism in Myanmar." In Asian and Pentecostal, 2nd ed. Fortress Press, 2019. http://dx.doi.org/10.2307/j.ctv1ddcrbt.17.

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"Women as Assemblies of God Church Planters: Cultural Analysis and Strategy Formation." In Women in Pentecostal and Charismatic Ministry. BRILL, 2017. http://dx.doi.org/10.1163/9789004332546_026.

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Tarango, Angela. "Jesus as the Great Physician: Pentecostal Native North Americans within the Assemblies of God and New Understandings of Pentecostal Healing." In Global Pentecostal and Charismatic Healing. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780195393408.003.0006.

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Stockhausen, Ulrike Elisabeth. "Sponsoring Castro’s Refugees." In The Strangers in Our Midst. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197515884.003.0002.

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This chapter covers evangelical churches’ responses to Cuban refugees between 1959 and 1965, which constituted the first large-scale refugee resettlement initiative by a large evangelical denomination, as well as a well-established public-private partnership between the US government and evangelical churches. Evangelicals, particularly Southern Baptists, provided relief for and sponsored Cuban refugees as an outgrowth of their anticommunism as much as out of their religiously motivated missionary zeal. The Southern Baptist Convention—the nation’s largest Protestant denomination—resettled more than a thousand Cuban refugees. Southern Baptist refugee sponsors provided a roof to sleep under, furnished refugees’ new homes with blankets and kitchen appliances, secured employment for the families’ breadwinners, and enrolled Cuban children in school and the adults in English language classes. While not involved in resettlement, the Pentecostal Assemblies of God shared the Southern Baptists’ missionary zeal and catered to Cuban refugees’ material and spiritual needs.

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