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Journal articles on the topic 'Pentecostal Holiness Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Friesen, Aaron T. "Pentecostal Antitraditionalism and the Pursuit of Holiness." Journal of Pentecostal Theology 23, no. 2 (2014): 191–215. http://dx.doi.org/10.1163/17455251-02301004.

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This paper introduces the Wesleyan Quadrilateral and summarizes how each of the sources (Scripture, tradition, experience and reason) were used in the thought of John Wesley. Next, an overview is given of the developments in the radical wing of the Holiness movement during the late nineteenth century that led to many Pentecostals valuing only three of the four sources: Scripture (through the Bible Reading Method), reason (through pragmatism and Common Sense Realism), and experience (through an emphasis on encountering God through supernatural manifestations of the Holy Spirit). In particular,

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2

Mwila, Bishop Alice. "Changing Religious Affiliations: Factors Affecting Denominational Changes In Nyambene Synod, Kenya." Holiness 7, no. 2 (2021): 61–70. http://dx.doi.org/10.2478/holiness-2021-0008.

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Abstract This paper explores the interaction between the Methodist Church in Kenya (MCK) and the neo-Pentecostal churches in the Nyambene Synod, Kenya, together with the influence of this interaction on the religious landscape. It examines changes in denominational affiliations affecting the Methodist Church, where a substantial number of (particularly young) members have moved to Pentecostal churches and movements in the region. This identifies factors affecting religious affiliation in the Nyambene Synod and the impact that changing affiliation has on the Methodist Church. Through qualitativ

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Price, Andre L. "Mothers in the Spirit: A Pneumatic Reflection on Mary the Mother of the Church and Church Mothers in the Sanctified Tradition." Journal of Pentecostal Theology 25, no. 2 (2016): 269–86. http://dx.doi.org/10.1163/17455251-02502008.

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Some Protestants consider Catholic Mariology to be problematic due to perceived excesses in the Catholic tradition. This theological reflection argues that church mothers in the sanctified tradition are a pentecostal variation of Catholic thought and understanding of Mary the Mother of Jesus. Particular attention is given to church mothers in the sanctified tradition and Mary the Mother of Jesus. The goals are to bring pentecostals and Catholics into dialogue around Mariology, to connect Pentecostal spirituality to the broader theological tradition, and to tell the story of an underrepresented

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Lee, Kuk Heon, and Dong Hyun Chae. "A Historical-Theological Understanding of the “Latter Rain”." Theological Research Institute of Sahmyook University 25, no. 3 (2023): 170–201. http://dx.doi.org/10.56035/tod.2023.25.3.170.

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This study is a historical-theological analysis of the understanding of the “Latter Rain” developed in the 19th and 20th centuries. The understanding of the Latter Rain stems from the Holiness-Pentecostal Movement in the United States in the 19th century. The Latter Rain in the Second Great Awakening and the subsequent Holiness Movement was presented as the concept of Holiness or Holy Spirit Baptism. In this process, Holiness-Pentecostalism expected the Latter Rain. Later, in the early 20th century, the Latter Rain Movement took place in the Pentecostal Movement, which was developed alon

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5

Alvarado, Johnathan E. "Worship in the Spirit: Pentecostal Perspectives on Liturgical Theology and Praxis." Journal of Pentecostal Theology 21, no. 1 (2012): 135–51. http://dx.doi.org/10.1163/174552512x633330.

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A Pentecostal theology of worship is still in the making. Its distinctiveness and common practices are yet to be fully determined or developed. Because of the Pentecostal movement’s roots in the Wesleyan tradition, much of the theological emphasis has been upon holiness and not orthodox, liturgical praxis. However, because of its pneumatological emphases, the Pentecostal movement has much to offer to the church at large as it pertains to liturgy and ritual. This essay suggests some insights for crafting intentionally blended worship that honors orthodoxy and yet remains faithful to the Penteco

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6

Andemicael, Awet. "Holiness and Worldliness." PNEUMA 38, no. 4 (2016): 394–410. http://dx.doi.org/10.1163/15700747-03804003.

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What was truly distinctive about the black Gospel music style of the Sanctified Church was its extensive use of musical instruments previously associated with “the world.” Yet, this fact presents a theological conundrum. The very churches that were so enthusiastically “embracing” the Gospel style were, at the same time, ardently emphasizing strict moral living and the repudiation of all things carnal. In this article, I suggest lines of theological reasoning that may have informed early black Holiness and pentecostal Christians in their widespread liturgical use of the Gospel style. Drawing on

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7

Chism, Jonathan Langston. "“The Saints Go Marching”: Black Pentecostal Critical Consciousness and the Political Protest Activism of Pastors and Leaders in the Church of God in Christ in the Civil Rights Era." Pneuma 35, no. 3 (2013): 424–43. http://dx.doi.org/10.1163/15700747-12341350.

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Abstract Although black Pentecostal leaders are known for their emphasis on holiness and spiritual empowerment, they are not renowned for having led and spearheaded political protest struggles during the Civil Rights movement. In this paper I discuss black Pentecostals’ postures toward political protest struggles, and I analyze reasons why some black Pentecostals participated in the Civil Rights movement while others did not. My central argument is that critical consciousness formation played an integral role in motivating a minority of Church of God in Christ (COGIC) clergy and leaders to eng

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8

Alexander, Kimberley Ervin. "The holiness of the Church: an analysis of Wesleyan-Pentecostal thought." International Journal for the Study of the Christian Church 11, no. 4 (2011): 269–78. http://dx.doi.org/10.1080/1474225x.2011.631767.

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9

Gros, Jeffrey. "Ecumenical Connections across Time: Medieval Franciscans as a Proto-Pentecostal Movement?" Pneuma 34, no. 1 (2012): 75–93. http://dx.doi.org/10.1163/157007412x621725.

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Abstract In the long course of Christian history there have been many expressions of the action of the Holy Spirit in renewing the Christian Church through a variety of renewal movements. Two such movements are the twentieth-century Pentecostal movement and the thirteenth-century Franciscan movement. While there is no specific historical link one with the other, there are resources in the older movement, with its concern for direct human experience of Christ, its return to biblical poverty, a hope of renewing the church by a restoration of biblical holiness, its experience of gradually integra

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10

Moon, Tony G. "J.H. King’s ‘Expansive’ Theology of Pentecostal Spirit Baptism." Journal of Pentecostal Theology 21, no. 2 (2012): 320–43. http://dx.doi.org/10.1163/17455251-02102009.

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Bishop J.H. King, an early twentieth-century Pentecostal Holiness Church leader, in some respects explained Spirit baptism in more ‘expansive’ terms than characterized Classical Pentecostal tradition in the United States in his time and later. In his theological and devotional writings are some of the same ‘expansive’ emphases Frank D. Macchia enunciates in his 2006 groundbreaking work on Spirit baptism, Baptized in the Spirit: A Global Pentecostal Theology. Although King’s Spirit-baptismal theology was traditionally Pentecostal in important ways, there are some interesting thematic parallels

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11

Melton, J. Gordon. "The Beginnings of African American Pentecostalism." Pneuma 45, no. 1 (2023): 5–20. http://dx.doi.org/10.1163/15700747-bja10080.

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Abstract African American response to the pentecostal movement began soon after the introduction of the Apostolic Faith to Texas, where the movement experienced its first noticeable success. It spread within the Black community of Houston following the baptism of the Holy Spirit by Holiness minister Lucy Farrow. One of its number, William Seymour, introduced it to Southern California. An early congregation in Houston became the first congregation affiliated with the Church of God in Christ, which, by the mid-1920s, became the largest pentecostal denomination in the state. Toward the end of the

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Coulter, Dale M. "Toward a Pentecostal Theology of Black Consciousness." Journal of Pentecostal Theology 25, no. 1 (2016): 74–89. http://dx.doi.org/10.1163/17455251-02501010.

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This article offers a historical argument that a cultural program existed among the Sanctified churches in the first half of the twentieth century. This cultural program cultivated a distinct form of black consciousness around three elements: 1) a rehabilitation of slave religion; 2) an embrace of Ethiopianism as a global vision of pan-Africanism; and 3) an effort at Black uplift through education. One can detect features of this consciousness among important figures like Charles H. Mason, Charles Price Jones, Blind Willie Johnson, and Mother Rosa Horn. With it’s distinctive fusion of Pentecos

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Oconer, Luther Jeremiah. "The Manila Healing Revival and the First Pentecostal Defections in the Methodist Church in the Philippines." Pneuma 31, no. 1 (2009): 66–84. http://dx.doi.org/10.1163/157007409x418158.

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AbstractThis article examines the arrival of the worldwide healing revival movement in Manila in the mid-1950s and its role in the first Pentecostal defections in the Methodist Church in the Philippines. It seeks to answer why, despite the presence of other Protestant denominations in Manila at that time, Philippine Methodism became a fertile seedbed for divine healing revivalism, I argue that Methodists' conspicuous participation in the healing revivals was part of a larger Holiness revival impulse that had pervaded their denomination decades earlier, when pneumatological language or, most sp

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14

Hunter, Harold D. "A.J. Tomlinson’s Emerging Ecclesiology." Pneuma 32, no. 3 (2010): 369–89. http://dx.doi.org/10.1163/157007410x531916.

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AbstractThis study seeks to engage the question of how A.J. Tomlinson formulated the theological platform that influenced the ecclesiologies of various Churches of God. The cast includes R.G. Spurling and R. Frank Porter, a forgotten figure but one who, together with Spurling, organized the Holiness Church at Camp Creek in western North Carolina on May 15, 1902. I will argue that, absent the intervention of A.J. Tomlinson on June 13, 1903, the work of Spurling, Porter, and W.F. Bryant would have suffered the ill-fated demise common to hundreds of like works in Appalachia. Yet Tomlinson was mor

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15

Creech, Joe. "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History." Church History 65, no. 3 (1996): 405–24. http://dx.doi.org/10.2307/3169938.

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As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earth

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16

Williams, Eric Lewis. "Preaching Outside the Temple: On the Literary Witness of James Baldwin as the Word Made Public." Religions 14, no. 12 (2023): 1547. http://dx.doi.org/10.3390/rel14121547.

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It was the late Bishop Ithiel Conrad Clemmons, former minister of the First Church of God in Christ of Brooklyn, New York, who said of the late famed novelist/essayist James Baldwin that “he was America’s inside eye on the Black Holiness and Pentecostal Churches”. Though Baldwin admitted that the culture and ethos of the African-American Pentecostal church were “highly significant and indelibly imprinted upon him”, according to Baldwin, his faith community’s “naiveté about life appalled him and drove him away”. While Baldwin left behind the church of his youth, never to return, for the remaind

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17

Mbenga, Bernard K. "The Reverend Kenneth Mosley Spooner: African-American missionary to the BaFokeng of Rustenburg district, South Africa, 1915-1937." New Contree 81 (December 30, 2018): 25. http://dx.doi.org/10.4102/nc.v81i0.66.

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This article examines the missionary and educational work and impact of Kenneth Spooner, an African-American missionary among the BaFokeng African community in Rustenburg district, South Africa from 1915 to 1937. Originally from Barbados, Spooner immigrated to the USA from where he came to South Africa as an International Pentecostal Holiness Church (IPHC) missionary. Spooner’s church became very popular among the African communities of Rustenburg. His school, for example, for the first time in the region used English as a medium of teaching, unlike the much older German Lutheran Church school

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18

Walsh, Tim. "‘Signs and Wonders That Lie’: Unlikely Polemical Outbursts Against the Early Pentecostal Movement in Britain." Studies in Church History 41 (2005): 410–22. http://dx.doi.org/10.1017/s0424208400000358.

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The phenomenon of speaking in tongues was manifested at All Saints’ Parish Church, Monkwearmouth, Sunderland, during the autumn of 1907. This outbreak rapidly became the object of criticism and opposition from a variety of sources, but one of the most vehement, if unexpected, emanated from an organization known as the Pentecostal League of Prayer. This non-denominational body had been established by Reader Harris Q. C. in 1891, and integral to its aims was the promotion of ‘Holiness’ teaching which advocated an experience of sanctification distinct from, and subsequent to, conversion. A networ

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19

Dubarry, Thibaut. "Pentecostal Churches and Capitalism in a South African Township: Towards a Communism of the Market?" Journal for the Study of Religion 34, no. 2 (2021): 1–36. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a6.

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With reference to two Pentecostal churches in the Kayamandi suburb of Stellenbosch, South Africa, we consider the ways in which capitalism and the Pentecostal spirit interrelate in a contemporary South Africa. We start off by acknowledging that many forms of Pentecostalism now tend to follow the paradigm set by neo-Pentecostalism, and that the same might be true of our two church communities, Revival Fire Ministries, and the Apostolic Faith Mission, even if the latter is more typically regarded as part of the classical Pentecostal movement in South Africa. Then we discuss Pentecostalism and it

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20

Olalekan Dairo, Afolorunso. "Sacred corruption in sacred places: the case of some selected Neo Pentecostal Churches in Nigeria." Arts & Humanities Open Access Journal 4, no. 6 (2020): 241–44. http://dx.doi.org/10.15406/ahoaj.2020.04.00176.

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It is no longer news that corruption is a persistent phenomenon in Nigeria; in which there is official misuse of funds and resources. If dishonesty or fraudulent practices are found in the mist of those in political power and among public servants, should such then be found in a place where the agitation day and night is on “holiness unto the Lord”? When “sacred corruption are found where the “so called people of God” dwells, then such a country is finished. The Church should be the precursor of anti-corruption campaign. But unfortunately, corruption in the Church is “a new thinking in reverse

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21

Youngblood, John D., and J. Emmett Winn. "Shout Glory: Competing Communication Codes Experienced by the Members of the African American Pentecostal Genuine Deliverance Holiness Church." Journal of Communication 54, no. 2 (2004): 355–70. http://dx.doi.org/10.1111/j.1460-2466.2004.tb02633.x.

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22

Dromgoole, Ambre. "“I’m Gonna Dedicate This One to Miss Franklin”." Journal of Popular Music Studies 34, no. 4 (2022): 19–38. http://dx.doi.org/10.1525/jpms.2022.34.4.19.

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This article uses Joseph Roach’s concept of performance genealogy, the constitutive nature of memory and surrogation that takes place at the site of performance, to examine the passing of the peace that took place at Aretha Franklin’s funeral, at which singers Fantasia Barrino and Jennifer Hudson performed. Barrino and Hudson’s voices, movement, and physical comportment echo the Baptist and Holiness-Pentecostal, or Sanctified, environments that Franklin first encountered as a child and that she continued to reflect throughout her life. But to hear these resonances, it is necessary to different

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23

Delgado, Dara. "The Practicality of Holiness." PNEUMA 41, no. 1 (2019): 50–65. http://dx.doi.org/10.1163/15700747-04101028.

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Abstract In the second edition of the book African American Religion: Varieties of Protest and Accommodation, Hans A. Baer and Merrill Singer explore the relationship between Black Holiness–Pentecostalism and social activism. Ultimately, the authors conclude this portion of their study by asserting that “the vast majority of African American conversionist sects [among which they include Black Holiness–Pentecostalism] remain apolitical in their posture toward the larger society.” The idea is that Black Holiness–Pentecostals tend to put more emphasis on socially approved behaviors, attitudes, wo

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24

Eshete, Tibebe. "Persecution and Social Resilience: The Case of the Ethiopian Pentecostals." Mission Studies 34, no. 3 (2017): 309–26. http://dx.doi.org/10.1163/15733831-12341521.

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Abstract Persecution has long constituted part of the spiritual repertoire of evangelical Christians in Ethiopia. Ever since its introduction by Western missionaries, the new Christian faith has provided an alternative model to the one that pre-existed it in the form of the Ethiopian Orthodox Church (eoc). The new dimension of Christianity that is anchored in the doctrine of personal salvation and sanctification provided a somewhat different template of what it means to be a Christian by choice rather than belonging to a preset culture. This was antithetical to the conventional mode of cultura

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25

Young, Henry James. "African-American Religious Thought and Revisioning Theological MethodsKing among the Theologians. Noel Leo ErskineThe Sermon and the African American Literary Imagination. Dolan HubbardFeeling the Spirit: Faith and Hope in an Evangelical Black Storefront Church. Frances KostarelosComing Through the Fire: Surviving Race and Place in America. C. Eric LincolnSaints in Exile: The Holiness-Pentecostal Experience in African American Religion and Culture. Cheryl J. Sanders." Journal of Religion 78, no. 2 (1998): 257–65. http://dx.doi.org/10.1086/490181.

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26

Bain, Aja L. "These Signs Shall Follow: the serpent-handling Christians of Appalachia." Vanderbilt Undergraduate Research Journal 5 (July 25, 2009). http://dx.doi.org/10.15695/vurj.v5i0.2809.

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This paper traces the roots and development of the Church of God with Signs Following, a charismatic Christian group of worshippers that has been increasingly investigated and publicized by the courts and media in the last half century. A Church of God with Signs Following service is much like any other within the Pentecostal Holiness tradition, utilizing spiritual gifts such as “glossolalia” (speaking in tongues) and healing, but with a few important exceptions: members regularly take up poisonous serpents and imbibe deadly toxins during the course of worship. According to members, their ways

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