Pentecostalism in North America has stalled. This dissertation seeks reasons for the current impasse in the triumphalism that has driven the development of Pentecostalism and proposes a critique of that triumphalism through the application of Martin Luther's theology of the cross. This work is intended primarily as a project of constructive theology. It comprises three movements. The first is principally historical, in which I survey the emergence of Pentecostalism. Chapter 1 finds that its development was driven by forces of restorationism and perfectionism, two dynamics that have a long history in American Protestantism. Together these two impulses account for the triumphalism that coloured not only the formation of Pentecostalism, but Evangelicalism, generally. The second chapter traces the development of Pentecostal triumphalism historically from Azusa Street, through the institutionalizing process and defines Pentecostal triumphalism as a form of spiritual immediacy. The second movement is an exploration in historical theology. Chapter 3 considers Luther as a resource for Pentecostal theology by situating him historically in his theological conflict with Roman Catholicism and the Radical Reformation and discovering resonances between his thought and that of Pentecostals. Turning to a contemplation of Luther's theologia crucis, chapter 4 establishes its value as a critique of both personal and institutional triumphalism. Furthermore, it considers the resurrection as an often undeveloped dimension of the theology of the cross. Connecting cross and resurrection in Luther's thought sets up the third movement, which is essentially an endeavour in constructive theology. Assisted by the work of Jiirgen Moltmann, chapter 5 expresses the theology of the cross in terms of two component dynamics, a pneumatologia crucis, and an eschatologia crucis, the nexus of which accounts for Spirit baptism, the central feature of Pentecostalism. In the final chapter, this model is applied to a variety of issues in Pentecostal theology including spiritual experience, sanctification, and the supernatural, with a view to mitigating its underlying triumphalism. Doing so establishes the basis of Pentecostalism on theological grounds rather than the two historical dynamics of restorationism and perfectionism, which appear to have driven its development. / Thesis / Doctor of Philosophy (PhD)

Boston University. University Professors Program Senior theses. / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 2031-01-02

Thesis (D.W.S.)--Robert E. Webber Institute for Worship Studies, 2007. / Abstract. Includes bibliographical references (leaves 113-117).

Thesis (D.W.S.)--Robert E. Webber Institute for Worship Studies, 2007. / Abstract. Includes bibliographical references (leaves 113-117).

The Azusa Street Revival was a movement started in 1906 by a small group of black individuals at a prayer meeting in Los Angeles, California. The revival is largely considered the beginning of the Pentecostal movement. This paper investigates the relationship between the worship practices of the Azusa Street Revival and the musical and religious traditions of the West and Central African peoples who were the ancestors of some of the most prominent and influential participants in the movement. These practices, which include spirit possession, physical movement and rhythm, musical collaboration, and indeterminate times of worship, seemingly made their way from Africa into the daily lives of African American slaves, where they were adopted by participants at the American camp meetings of the early nineteenth century. From there, these West and Central African musical traditions became instituted in the holiness movement, the precursor to the Azusa Street Revival.

The focus of this essay is a discussion of Libby Larsen's relationship with American vernacular musical expression in her piano chamber music works. This essay examines three works that are representative of the wide range of influences in her piano chamber music: Holy Roller for Alto Saxophone and Piano; Barn Dances for Flute, Clarinet, and Piano; and Trio for Piano and Strings for Violin, Cello, and Piano. They are inspired, respectively, by three different genres of American music: gospel, Western square dance, and jazz. In so doing, this essay discusses Larsen's use of musical quotations, idiomatic harmonic elements, and patterns of rhythm and melody drawn from these varied aspects of American culture. It is essential for musicians to understand how to play varying genres, and this essay offers suggestions on how to play the three different genres of gospel, Western square dance, and jazz within the context of Larsen's music. This essay will hopefully bring these works, and Larsen's larger body of works, to the greater attention of the musical community and introduce them to a wider audience.

Thesis (S.T.M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves 83-85).

Text in English / This thesis is a study of several major motifs found in classical Pentecostal missiology in the North American scene. It is both a missiologically interpreted study based on the historical antecedents of Pentecostal mission theology and a Pentecostal interpretation of five major motifs germane to Evangelical and Pentecostal missiology in this present time. The intent and purpose of this study is to begin in chapter two with the Antecedents and Matrix of Pentecostalism per se and interpret them through missiological eyes. Topics such as the Holiness-Wesleyan roots of Pentecostalism which includes looking at such personages as John Wesley, Charles Finney, et al are studied. As well, the Reformed, non-Wesleyan roots of Pentecostalism are highlighted which includes Premillennialism, Dwight Moody, Reuben Torrey, A J Gordon, and A B Simpson, and Divine Healing. Finally, one arrives at the matrix of modern day Pentecostalism. The major emphasis is placed upon Charles Parham, William Seymour, the Azusa Street Mission, and on African American Pentecostals. The remaining chapters are an articulation, evaluation, and interpretation of five major Pentecostal mission theologies (practices) that emerged from the antecedents and appear to be in common with the majority of classical Pentecostal denominations. Chapter three deals with The Lostness of the Human Race. Topics included are lnterreligious dialogue, 'Life boat salvation', and the exclusiveness of Christ. Chapter four handles the concepts of Church Planting and Evangelism from perspectives of the Ecumencials, Evangelicals, and Pentecostals. In chapter five, the understanding of Indigenous Church Principles is studied from its origin to present- day application. Notable persons are Melvin Hodges and Morris Williams. Most relevant to present-day missiology is chapter six which deals with Social Responsibility and how Pentecostal missiology has responded to this need. Finally, Pneumatology as characterized by Pentecostal mission theology is studied. Emphasis is placed on Xenolalia, the Great Commission, Traditional Pentecostal Pneumatology, Pentecostal hermeneutics, and the Holy Spirit in missions. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Text in English / This thesis is a study of several major motifs found in classical Pentecostal missiology in the North American scene. It is both a missiologically interpreted study based on the historical antecedents of Pentecostal mission theology and a Pentecostal interpretation of five major motifs germane to Evangelical and Pentecostal missiology in this present time. The intent and purpose of this study is to begin in chapter two with the Antecedents and Matrix of Pentecostalism per se and interpret them through missiological eyes. Topics such as the Holiness-Wesleyan roots of Pentecostalism which includes looking at such personages as John Wesley, Charles Finney, et al are studied. As well, the Reformed, non-Wesleyan roots of Pentecostalism are highlighted which includes Premillennialism, Dwight Moody, Reuben Torrey, A J Gordon, and A B Simpson, and Divine Healing. Finally, one arrives at the matrix of modern day Pentecostalism. The major emphasis is placed upon Charles Parham, William Seymour, the Azusa Street Mission, and on African American Pentecostals. The remaining chapters are an articulation, evaluation, and interpretation of five major Pentecostal mission theologies (practices) that emerged from the antecedents and appear to be in common with the majority of classical Pentecostal denominations. Chapter three deals with The Lostness of the Human Race. Topics included are lnterreligious dialogue, 'Life boat salvation', and the exclusiveness of Christ. Chapter four handles the concepts of Church Planting and Evangelism from perspectives of the Ecumencials, Evangelicals, and Pentecostals. In chapter five, the understanding of Indigenous Church Principles is studied from its origin to present- day application. Notable persons are Melvin Hodges and Morris Williams. Most relevant to present-day missiology is chapter six which deals with Social Responsibility and how Pentecostal missiology has responded to this need. Finally, Pneumatology as characterized by Pentecostal mission theology is studied. Emphasis is placed on Xenolalia, the Great Commission, Traditional Pentecostal Pneumatology, Pentecostal hermeneutics, and the Holy Spirit in missions. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)