By engaging with Kevin Vanhoozer’s Theo-dramatic paradigm for understanding the metanarrative of salvation history, this thesis sets up and answers the question: What does it mean to produce a fitting Pentecostal/Charismatic performance in the face of seemingly innocent, meaningless suffering when God appears to be absent? The answer offered – classified, in reference to previous and current responses to the problem of evil and suffering, as an ‘Anti-Theodicy’ – provides Biblically rooted, systematic guidance for such a performance by proposing an improvisation on the divine command performance of Jesus during the suffering experienced in the Easter event. In proposing such an improvisation, it is argued that the practice of lament, so prominent in the Old Testament, becomes a Christologically qualified and justified practice to be used in the current scenes of the drama in response to the type of suffering in question. However, rather than simply arguing for recovery of this practice alone, a pneumatological twist is offered in which the Spirit is understood to be given as an aid to help with the practice of lament, post-ascension. In addition, practical suggestions are made regarding how the use of testimony in Pentecostal/Charismatic communities could be modified in the light of this thesis.

This thesis brings the fields of reconciliation theology and Liberal Quaker theology into dialogue, and lays the foundation for developing an original Liberal Quaker reconciliation theology. This dialogue focuses specifically on the metaphorical language employed to describe the relationship of interdependence between humans and God, which both traditions hold as integral to their conceptions of human and divine existence. Towards this pursuit, I provide an outline of the forms of reconciliation and Liberal Quaker theology used for the dialogue. This includes two main elements: a definition of the core concepts of each theology, including the main structural elements; and, a model of the human person and their relationship with other humans, including the human person's relationship with God and the ways which these relationships are both broken and healed. This is necessary as both reconciliation and Liberal Quaker theology are diverse traditions, with numerous perspectives on the major concepts and how they are expressed and interpreted. This unique approach develops an original model of reconciliatory interdependence between humans and God that is rooted in both Christological and Universalist Liberal Quaker metaphorical and theological categories and utilises the Liberal Quaker language of God as interdependent Light towards a new theology.

This thesis explores the hypothesis that, in view of some similarities in theology and practice, early Quakers, or proto-Quakers had knowledge of, or direct contact with continental Anabaptists prior to their first documented visit to the Netherlands in 1655. The five main findings of this research are: there is no evidence of contact between proto- Quakers and continental Anabaptists before 1655; there is evidence of much contact between early Quakers and English Baptist congregations in England, but uncertainty exists as to the theology of those Baptist groups; there is no evidence that the first Quaker visitors to the Netherlands had any prior knowledge of Dutch Anabaptist groups; alleged similarities between the writings of the Quaker leader George Fox and Jacob Böhme are coincidental; and it is likely that Fox’s ‘Uncle Pickering’ was not a General Baptist as had previously been proposed. Subsidiary findings of this research are: there is no evidence that Fox’s mother was ‘of the stock of the martyrs’; Margaret Fell was not related to the Maryan martyr Anne Askew; Fox did positively acquire some of his theology from his parish priest Nathanial Stephens; ‘Priest Boys’ was either William Boys, perpetual curate at Goathland, or Roger or Thomas Boys of Lockton.

The use of models to study mission activities enables not only vivid description and systematic analysis but also prescriptions for the future. This thesis examines the mission activities of the Church of Pentecost from 1917 to 2008 using five mission models: local, regional, migrational, reverse and reflex. Departing from the general pattern, where mission activity is normally shaped from above by a mission organization, members of the Church of Pentecost developed a ‘mission from below’ strategy that has become a feature of all aspects of mission work in the church. These models were formed and shaped by members at the grassroots. Reflecting on their strengths and weaknesses, the thesis proposes another mission model that can be used as an analytical tool to evaluate mission models generally. The ‘Economission’ model which draws on economic principles enables the mission practitioner to assess, evaluate, identify and apply the appropriate model to a particular mission context.

This study is an attempt to do relevant Mizo Theology of Mission in a Mizo context. The author has drawn theological hermeneutics from the interaction of the gospel and Mizo cultural elements with the aim of reconstructing Mizo Contextual Theology of Mission. Methodologically the author employed the postcolonial and synthetic models. This study introduced the Mizos and their traditional elements with a brief interpretation. Then the colonial power and Christian mission came to Mizoram which brought various changes in Mizo society. While admitting that change was a need of the Mizo society and irreversible process, it has also brought problems which shake the foundation of the Mizo society and also alienated from their traditional culture. To regain the lost identity and cultural alienation, revival movements have been taken place and this inspired the Mizos to construct a contextual theology to address their problems. However, the impact of western theology was so great that the present theological paradigm is an exclusive one and not relevant for today. Therefore, the author developed a Mizo contextual Theology of Mission that would seriously take contemporary realities and promote participation in ‘Missio Dei’ in building the reign of God here and now.

Presbyterianism in the seventeenth century has often been seen as an alien and unpopular Scottish import, and its ministerial proponents as strident polemicists lacking a committed pastoral approach and doomed to failure in their struggle for further godly reformation. This thesis reappraises the development and articulation of orthodoxy and Presbyterianism through the experience of Thomas Hall, pastor and schoolmaster of Kings Norton, Worcestershire, a particularly rigid adherent of these views. It argues that Hall’s beliefs were home-grown responses to English religious and political changes in the 1630s, and explores their development and consolidation during the English Revolution. It also investigates ways he promoted his ideology through his pastoral ministry, his teaching, and his evangelical and polemical writings. Though militant against heresy, Hall’s willingness to engage with popular religious beliefs, to experiment with a variety of media and to present Calvinist ideals in a sympathetic and accessible manner, demonstrate a far more positive and flexible approach than historians have generally acknowledged. Much of the evidence centres on Hall’s unusually large and well-annotated library, and his own publications. This enables a detailed analysis of Hall’s reading practice and activities as a book-collector which were closely integrated with his polemical and religious priorities.

This thesis studies the identity, context and features of Pentecostalism in Rajasthan, India as well as the internal and external issues facing Pentecostals. It argues for an indigenous origin of Pentecostalism in Rajasthan, as it is a product of local Spirit revivals in the existing churches and the missionary activities of Indian Pentecostals. It also reveals that both the intra-church as well as extra-church issues place Pentecostals in a ‘missio-ethical dilemma.’ The thesis aims to suggest ‘a contextual missiology of the Spirit,’ as a new model of contextual missiology from a Pentecostal perspective, which has emerged from this study. The inherent theological characteristics of Pentecostalism underline the pneumatological foundation of a contextual Pentecostal missiology. As a contextual missiology of the Spirit it has certain contextual features. By dealing with the global-local tension, it can be considered a glocal missiology. It is capable of promoting ecumenicity at various levels, and so it is an ecumenical missiology. By empowering people to engage in spiritual as well as socio-political issues, it aims to be a transformational missiology. As it is concerned with the well-being of the community, it has the potential to become a public missiology.

This thesis examines Oneness Pentecostalism from 1914 to 1931 via its initial interracial vision, the ministry of Garfield Thomas Haywood, and the Pentecostal Assemblies of the World. It attempts to rectify a one dimensional historical perspective which has ignored the significance of race in the restorative framework of the early movement, tracing its interracial fervor to the Azusa revival and its resistance to the Parham influenced U.S.south. Fresh historical detail informs assessment of the 1906 Azusa mission founding of the interracial PAW and Oneness Pentecostalism’s most obscure, yet vital early leaders, J. J. Frazee and E. W. Doak. All key leaders are studied from the perspective of the movement’s major centers, especially the centrality and history of Haywood and Indianapolis as its foremost epicenter. Its interracial authenticity is examined in relationship to its pre-Oneness PAW context, the battle for the Assemblies of God, and the transition of the PAW from Trinitarian to Oneness Pentecostalism. Investigation of the 1924 PAW racial schism, impact, and withdrawing White segment reveals diffusion and the proliferation of separatism and independency. The final analysis summarizes the movement’s region by region development and global spread by 1930 and examines the successes of early Oneness Pentecostal missionaries.

This thesis argues that a Pentecostal theology of conversion can be best understood in terms of the biblical concept of shalom. The thesis contributes towards a holistic practical-theological model, which presents conversion in terms of the work of, and response to, God’s shalom in three key dimensions: regeneration, identity and destiny. This study responds to two main motivators: (1) an identified lack of an existing Pentecostal theology of conversion. This is a significant gap in the movement’s theology, particularly in the UK where Pentecostalism continues to buck the trend of church decline; and (2) a recognised stereotype of Pentecostal-charismatic conversion experiences in various disciplines according to an “event” motif, despite the field of conversion studies moving towards a more process-oriented, whole-life approach. The aim of the thesis was to identify and critically analyse the conversion experiences and theology of ordinary believers within their congregational context and in dialogue with ecclesial and academic discourse. Intra-disciplinary methods were used, with Lewis Rambo’s stage-model of religious conversion providing the framework for data collection. Material was gathered and analysed from a case study of an Elim Pentecostal congregation, utilising qualitative methods: participant observation, literature analysis, and life-story interviews.

This thesis is a study of a Christian movement among the Igbo people of Eastern Nigeria from its origins in the Civil War Revival (1967-73) to the present. It argues that the success of the revival depended upon a balance between supply and demand. Colonial legacies, Western missionary endeavours, decolonisation, and civil war not only created new religious demands, they contributed to the formation of a missionary fellowship, able to exploit the disorder of Igbo society and the failure of existing religious options to fulfil traditional aspirations. The thesis shows that during its formative period the revival’s Pentecostal progeny also benefited from this missionary impulse, and the flexibility of Pentecostal spirituality, which enabled it to adapt to meet consumer demands. It examines the way the movement has evolved since the 1970s, and argues that the decline of its missionary impulse, combined with a paradigm shift from holiness to prosperity teaching, and a propensity to schism, have imposed limitations on its potential as an agent of transformation. Finally, it shows that during the 1990s, a further shift has occurred towards a theology of socio-political engagement, and examines the implications of this for the movement’s identity and influence in a pluralistic society.