Thesis (Th. M.)--Capital Bible Seminary, 1989. / Includes bibliographical references (leaves 97-112).

Thesis (D. Min.)--Dallas Theological Seminary, 2000. / Includes abstract. Includes bibliographical references (leaves 432-453).

Thesis (M.T.S.)--Trinity Western Seminary, Langley, B.C., 1994. / Abstract. Includes bibliographical references (leaves 182-197).

Thesis (D. Min.)--Dallas Theological Seminary, 2000. / Includes abstract. Includes bibliographical references (leaves 432-453).

Thesis (M.T.S.)--Trinity Western Seminary, Langley, B.C., 1994. / Abstract. Includes bibliographical references (leaves 182-197).

Thesis (M.T.S.)--Trinity Western Seminary, Langley, B.C., 1994. / Abstract. Includes bibliographical references (leaves 182-197).

Neopentecostalism is currently one of the most expressive religious phenomena in Brazil. According to the Brazilian Census Institute's database (IBGE), Neopentecostals represent the fastest growing movement among Protestants in the country. Brazilian Neopentecostalism has some unique aspects that distinguish its member churches from the mainline denominations. Since its birth, the most significant difference has been its commitment to Prosperity Theology. Lately, however, a new constituency has developed within Neopentecostalism: the Brazilian Apostolic Movement. Like other Neopentecostal churches, they have the Prosperity Gospel as their theological grounding. On the other hand, however, they differ from other Neopentecostal churches by having an apostle as their leader. The aim of this work is to investigate the Brazilian Apostolic Movement in order to comprehend its culture and identity. The study will demonstrate that, believing that Christians should be healthy and wealthy, Brazilian Apostolic Movement leaders speak and preach in a way that resembles what psychoanalysis calls narcissism. Consciously or not, the movement risks contributing to the establishment of a Christian narcissistic culture – similar to the concept of cultural narcissism, developed by Christopher Lasch. That being the case, the study explores how Christian theology might respond to this reality. Is it possible for a Christian community to have narcissistic patterns as a key element of its identity? To respond to that question, I draw from the work of Dietrich Bonhoeffer. His book, The Cost of Discipleship, focuses particularly on Christian life and ethics, and approaches these issues by through the lens of an intense reflection on what it means to be a follower of Jesus Christ – both as an individual and as part of a community. Drawing from Bonhoeffer's work, I suggest three concepts as a significant theological response and challenge to the narcissistic aspects identified in the BAM churches I studied: Cheap grace, theology of the cross, and uncertainty of life.

<p>This dissertation introduces readers to the major figures and features of the twentieth-century American prosperity gospel. It argues that these diverse expressions of Christian faith-fuelled abundance can be understood as a movement, for they stem from a cohesive set of shared understandings. First, the movement centered on Faith. It conceived of faith as an "activator," a power given to believers that bound and loosed spiritual forces and turned the spoken word into reality. Second and third respectively, the movement depicted faith as palpably demonstrated in wealth and health. It could be measured in both in the wallet--one's personal wealth--and in the body--one's personal health--making material reality the measure of the success of immaterial faith. Last, the movement expected faith to be marked by victory. Believers trusted that culture held no political, social, or economic impediment to faith, and no circumstance could stop believers from living in total victory here on earth. Though its origins lay in the late nineteenth century, the prosperity gospel took root in the Pentecostal revivals of the post-World War II years. It reached maturity by the late 1970s as a robust pan-denominational movement, garnering a national platform and a robust network of churches, ministries, publications, and media outlets. Using the tools of ethnography and cultural history, this dissertation argues that faith, wealth, health, and victory served as the hallmarks of this American phenomenon.</p> / Dissertation

Thesis (D. Min.)--Dallas Theological Seminary, 2000. / Includes abstract. Includes bibliographical references (leaves 432-453).

Thesis (D. Min.)--Mid-America Baptist Theological Seminary, 2007. / Includes bibliographical references (leaves 138-143).