The current study contributes to the development of a discourse surrounding the ways in which Pentecostal and Charismatic attitudes have been shaped and reshaped by issues at the core of Zambia’s civic concerns. Tracing the historical development of Pentecostalism in Zambia and exploring the nation's history of civic engagement, the primary areas of examination will include both political activism and various attempts at addressing the HIV/AIDS pandemic. Attempts at Pentecostal civic engagement are traced in post-colonial Zambia, from independence in 1964 during the Kaunda era, until 2012. Between June 2009 and September 2013, the author engaged inter alia on both intensive and extensive ethnographic research in Lusaka, conducted over 50 interviews with major church leaders, distributed 300 questionnaires (with a response of 265), attended 20 gatherings of her focus group, and visited 3 HIV/AIDS clinics in Lusaka over a 4 year period. This research focused on leaders and members of mainly Pentecostal and Charismatic churches, and also on workers in integrated health care centres as well as in other institutions set up by some of these churches. To date, no comprehensive research has been conducted in the area of Pentecostal and Charismatic civic engagement in the Republic of Zambia.

The pentecostal tradition began as an eschatologically-driven pneumatological missionary movement whose identity was shaped by the empowering experience of Spirit baptism. Although characterised by an impulse towards biblically-rooted doctrine as well as an affinity for narrative, the movement has been founded largely on a truncated narrative of ‘Calvary, Pentecost and Parousia’. Previous models of Spirit baptism have not been sufficiently narrative, nor have they engaged with the larger canonical perspective. This study addresses the deficiency by constructing a theodramatic model of the pentecostal doctrine of Spirit baptism, locating it in the context of a canonically-shaped theodrama that is organised around the imago Dei motif. It sets the stage for the drama by developing the Spirit-constituted imago Dei role using the covenantal structure of sonship, shaping and sending, which corresponds to the pentecostal concern for relationship, sanctification and mission, evidenced in the three-stage ordo salutis of Holiness Pentecostalism. The thesis proceeds to trace the plot from creation to the church with attention to the anthropological, Christological and ecclesiological manifestations of the image. Using this dramatic framework, it argues that Spirit baptism is the initiation of God’s new covenant people that recreates them through union with Christ as the Spirit-bearing imago Dei.

Cecil Polhill (1860-1938) remains unfamiliar to the vast majority of Pentecostals, yet he was one of the founding fathers of the tradition in Britain, and his impact and legacy stretch far beyond Britain. Research into his life has been slow and patchy, and what little research there is tends to skim over his pre-pentecostal years (1860-1908). This thesis is the first serious step towards rectifying widespread ignorance about Polhill by taking a more systematic, thorough and chronological approach to analysing and evaluating his life. This is the first to attempt to comprehensively connect Polhill's early life and former experiences with his time as a Pentecostal. This thesis addresses the question of how it is that such a well-established Anglican, senior missionary of the China Inland Mission, dedicated to mission to Tibet, became so involved in the pentecostal movement. What has become evident is that between 1888-1907, his attempts to evangelise Tibet were met with numerous difficulties, but crucially he lacked the long-term support of the China Inland Mission executive. This forced Polhill to look for a new source of missionaries that would be entirely under his direction, and the pentecostal movement became the perfect solution. By providing Polhill with missionaries, the pentecostal movement benefited from his resources and loyalty. For pentecostal history, Polhill is one of the “great persons” through whom the lives of many other Pentecostals can be contextualised and understood.

Throughout the past five years a flood of international attention has been paid to Uganda. This focus has to do with the proposal, passage, and annulment of the Anti- Homosexuality Bill (AHB). In its original form, the AHB prescribed the death penalty for some acts of homosexuality, mandated prison sentences for the ‘promotion of homosexuality’, and required Ugandans to report ‘offenders’ to the authorities. Overwhelmingly the predominant frames found throughout the international press, attribute the Legislation to two main factors, the influence of the North American evangelical movement, and/or the ruling party—the National Resistance Movement—using local homophobia to obscure broader trends of restricting human rights and democratic freedoms. While both explanations have degrees of validity they underplay the tangible religiousity of the context, demonstrated in the discursive influence of the Ugandan Pentecostal-Charismatic (PC) movement, at the heart of the Legislation. Yet, PC influence is demonstrated far beyond the Legislation alone, and it is changing the nature of Ugandan politics, governance, and the formation of citizenship. This thesis examines the influence of PC discourse on processes of governance and citizenship by using the PC engagement with sexuality in the public sphere to understand its political impact. I argue that PC discourse in the public sphere—which functions by reinscribing the past, present, and future—reveals tensions in the Ugandan public sphere, the negotiation of citizenship, and perpetuates the indistinct boundaries between religion, politics, and governance. Through an extended ethnographic approach conducted at four local PC churches over the course of fourteens months in Kampala—including Miracle Centre, One Love, Watoto, and Covenant Nations—analysis of church-produced discourse collected through participant observations and interviews elucidates the impact of moral narratives on political governance and citizenship. In church-produced discourse homosexuality is positioned as inherently un-African, a practice learned from the West that undermines local tradition and morality, and is a threat to the up-and-coming generation charged with transforming the nation. Consequently, for the PC community the Legislation functions as a display of autonomy from Western influence, and a stride towards nation building by establishing a moral citizenry reflective of PC tenets of sexual purity, by a religious community that has taken on the role of development actor. The implications of the study cannot be understated. PC discourse has profound implications for Ugandans living outside of the bounds of PC identity. The AHB reflects the newfound political influence and impact of PC discourse in the public sphere. Consequently as members of the local lesbian, gay, bisexual, transgender, and intersex (LGBTI) community, a community seen as incompatible with this newly aligned moral national identity, is rendered not to belong to Uganda. In turn the boundaries between the political and the religious are made more and more indistinguishable, and the Ugandan LGBTI community without a distinguishable country.

This thesis contributes originally to pentecostal historiography through bringing a pre-eminent figure in early British Pentecostalism into the limelight showing how Pentecostalism in Belgian Congo was pioneered by him alongside local agency. Together they furthered its development in the southeastern Katanga and Kasai provinces. Central to W.F.P. Burton’s contradictory and complex personality was a passionate desire to see the emancipation of humankind from the spiritual powers of darkness believing only Spirit-empowered local agency would enduringly prove effective. This thesis unevenly portrays Burton’s Congolese years by parsing biographical landmarks alongside his persistent attempts to co-labour with local agency. Burton’s ambitions might have been circumscribed by his birth into a notable family. Burton though, lived with a faith which believed for Spirit intervention in church communities converting lives, bringing physical healing and transforming regions. In the maelstrom following Congolese Independence, Burton’s belief in his own brand of indigenisation made him an outlier even among Pentecostals. This thesis argues such pentecostal faith engendered an idealism which frustratingly conflicted with those not sharing it in the way he understood and pursued it. It thus serves Pentecostals (holding a similar faith) and historians by clarifying his ideals and revealing the reasons for his frustrations.

Over the years, Christian historiography has overlooked Carrie Judd Montgomery’s (1858-1946) significant contribution to both the Divine Healing movement and Pentecostalism. Her 1879 healing account, early healing homes, and contribution to the formation of the doctrine of healing in the atonement make her one of the most influential people in the American Divine Healing movement. Following her 1908 tongues experience, Montgomery additionally impacted early Pentecostalism by spreading its themes throughout her networks and introducing many significant leaders to the Pentecostal Spirit baptism. An analysis of Montgomery’s writings from 1880-1920 reveal that the prayer of faith in James 5 and healing in the atonement were two of the major foundations in her theology of healing. Further, her pneumatology reveals that she actively pursued the fullness of the Spirit, also at times referred to as “Spirit baptism,” both before and after her own 1908 tongues experience. While speaking in tongues enhanced her spirituality and added a new flavor to her ministry, it did not produce any major shifts within her theology of healing. In light of her experiences with the Spirit throughout the years, a present day approach for revivals and a proposed redefinition of the Pentecostal Spirit baptism are presented.

This thesis presents the history of Oneness Pentecostalism in the Philippines for the first time. It traces the origins, development and current state of this movement. This work will attempt to supply that information, and do so in a manner that recognizes the vital roles of the Filipinos. It argues that schism within the movement was unavoidable due to historical and cultural predispositions of the Filipinos when combined with the paternal methods of the missionaries, and the schismatic nature of Pentecostalism. Important leaders are examined and presented with heretofore-unpublished details of their lives and works, including missionaries and national leaders such as Diamond A. Noble and Wilde Almeda. Some of the many organizations are studied from the perspective of schism and success, and a summary of the entire movement is offered with an analysis as to why people have migrated into it and within it. It attempts to present a way of understanding Oneness Pentecostalism in the Philippines through the examination of schism; understanding that may contribute to a global understanding of the Oneness movement, or even of Pentecostalism as a whole.

This research is based on the contemporary worship life of the South Central Synod (SCS) of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The worship life of the SCS congregations has been disrupted since 1991 because of the impact of the charismatic movement on the traditional Lutheran worship of the SCS and related tensions. The EECMY is the church that was founded by the European Lutheran Churches. Therefore, it adheres to the Lutheran theological tradition, which limits religious authority to Scripture and emphasizes the New Testament’s teaching of conversion, new birth, and justification by grace through faith. Lutheran theological tradition does not emphasize the necessity and possibility of the charismatic gifts as part of faith practice. Any tendency to receive and experience charismatic gifts outside of Scripture and sacraments has not been addressed for traditional Lutheran worship. Rather, such experiences were strongly rejected by Lutheran confessional documents (SA III: viii). Being one of the units of the EECMY, SCS was founded on this theological tradition and assumes it for its theology and practice. The SCS traditional worship, therefore, does not recognize charismatic worship and experiences of related manifestations as necessary parts of faith practice. Since 1991 the charismatic movement has introduced the congregations to traditionally neglected charismatic worship and experiences of charismatic gifts such as prophecy, revelations, speaking in tongues, physical healing, discerning spirits and miracle working. The receiving and experiencing of these gifts have become almost a normal part of worship in the congregations. This has impacted the congregations to the extent that they consider their own traditional worship structure as contradictory to devotional worship and deeper spiritual experience. Yet the traditionalists of the congregations reject charismatic worship and related experiences of the manifestations. These distinct views have caused tensions and disruption between the members those who want freedom of worship and changes to the traditional formalism, and those who wish to maintain the traditional form of worship. Thus, the purpose of this study is to explore this situation and the history that has brought it about. Having examined this, the research discusses the nature and impact of the charismatic movement and its effects on traditional Lutheran worship in the SCS, together with offering some potential contextually appropriate proposed solutions.

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This study’s central thesis is based upon a qualitative research project which captured and analysed the focus group conversations of fifty-two Black British Pentecostal women of African - Caribbean heritage as they discuss their lived experience in terms of Christian spirituality. Practical Theology as a theologically normative discipline provides the lens through which to study this experience. This thesis states that the lived experience of Black British Pentecostal women develops and informs Pentecostal spirituality as part of a conscious and integrated lifestyle facilitates growth in a woman’s relationship with God. Pentecostal spirituality as lived experience is deduced as an aspect of African-Caribbean Christian Consciousness and the 'language of resistance'. Both constructs enabled the participants in a British context to redefine their social experience on their own terms. Further, Black British Pentecostal women’s experience fills a gap in womanist and feminist literature on the subject of women’s spirituality. This thesis makes an original contribution to knowledge by its exploration of the spirituality of Black Caribbean Pentecostal women in Britain through empirical theological research methods. Its focus on Pentecostal spirituality as lived experience moves the discussion beyond the analysis of crisis events and the study of Pentecostal congregational worship.