Esta dissertação apresenta uma avaliação teológ ica e perspectivas para a herm enêutica pentecostal, a partir dos temas bíblicos estudados na Escola Dominical da Igreja Assembléia de Deus, entre os anos de 2000 e 2009. O primeiro capítulo discorre sobre o Movimento Pentecostal e a Assembléia de Deus no Bras il. O pentecostalismo surge nos Estados Unidos em 1901, sob influência, principalmente, da pregação metodista da segunda benção, associada ao batismo no Espírito Santo, buscando restaurar a experiência vivida pela igreja cristã, nos tempos apostólicos. A Assembléia de Deus brasileira tem sua origem em Belém (PA), em 1911, a partir do trabalho de dois missionários suecos, Daniel Berg e Gunnar Vingren, i nfluenciados pelo movimento pentecostal norte-americano. Após décadas de constante cres cimento, representa hoje cerca de 30% dos evangélicos brasileiros, estando presente em todas as regiões do país. Num segundo momento, são apresentadas refl exões de vários autores, acerc a da teologia e do princípio pentecostal. O segundo capítulo trata da leitura pentecostal da Bíblia, relacionando os assuntos estudados na Escola Dominical e avaliando teologicamente os temas mais relevantes: Inspiração da Bíblia Sagrada, Volta de Jesus, Disciplinas da Vida Cristã , Jesus, Batismo com o Espírito Santo, Teologia da Prosperidade, Curas e Milagres. O terceiro capítulo observa que a leitura bíblica praticada pela Assembléia d e Deus é direcionada por uma h ermenêutica pentecostal conservadora e experimental. Conclui, em termos de perspectiva contemporânea, propondo a adoção de duas outras ênfases: a diaconal e a profética, traduzidas como a disponibilidade em servir à Igreja e à comunidade, denunciar as mazelas sociais e buscar a justiça e a paz, preparando o povo de Deus para o serviço cristão, a fim de construir o corpo de Cristo na realidade brasileira. / This dissertation presents a theological evaluation and per spectives for the Pentecostal hermeneutics, from the biblical themes studied in Sunday Sch ool Assembly of God Church, between the years of 2000 and 2009. The first chapter discusses the Pentecostal Movement and the Assembly of God in Brazil. Pentecostalism emerged in the United States in 1901, influenced mainly by the "second blessing" Methodist preaching associated with the baptism in the Holy Spirit, seeking to restore the lived experience of the Chris tian church in apostolic times . The Brazilian Assembly of God has its origin in Belem (PA), in 1911, from the work of two Swedish missionaries, Daniel Berg and Gunnar Vingren, influenced by the American Pentecostal movement. After decades of steady growth, it currently represents about 30% of the Brazilian evangelicals, being present in all the regions of the country. In a second moment, reflections of some authors are presented about theology and Pentecostal principle. The second chapter deals with the Pentecostal reading of the Bible, relating the subjects that were taught in the Sunday School and theologically evaluating the most relevant topics: Ins piration of the Holy Bible, Return of Jesus, Disciplines of Christian Life, Jesus, Baptism with the Holy Spirit, Theology of Prosperity, Healing and Miracl es. The third chapter says that Bi ble reading practiced by the Assembly of God is guided by a conservative and experimental Pentecostal hermeneutics. It concludes, in terms of contemporary perspective, proposing the adoption of two other emphases: the diaconal and prophetic, both translated as the willingness to serve the Church and the community, to denounce the social ills and to seek for justice and peace, preparing the people of God for the Christian service, in order to build the body of Christ in the Brazilian reality.

Informe de Seminario para optar al grado de Licenciada en Historia

Doctor Theologiae / The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians’ vision of the church are discussed. Our Christian predecessors’ envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five. It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles’ Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God’s fullness with the universal Body of Christ. In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God’s vision for the church and the world. / South Africa

The A.F.M. of S.A. is part of the classical Pentecostal Movement which originated early in the 20th century. It is the oldest Pentecostal Church in South Africa, and among the oldest in the world. The Pentecostal movement considers itself a continuation of the Church of Acts, in spirit, doctrine and practice. Since the time of that church there has never been a exact equivalent to the modern Pentecostal Movement, although occasionally Pentecostal phenomena have occurred among believers. Pentecost ascribes its origin and extension to God. It has in fact been, since its inception, the fastest growing section of the Christian Church. It was preceded and influenced at its origin by various movements and persons - Pietism, Methodism, The Holiness Movement and Zionism (Dewey). Preparatory factors in South Africa were the revival of 1860, Andrew Murray and the poor-white situation. The origin of the movement can be traced to a Bible College in Topeka, Kansas, on 1st January, 1901, although it gained its impetus later at Azusa Street, Los Angeles, in April 1906. The Americans, in particular John G. Lake and Thomas Hezmalhalch, were instrumental in the establishment of the A.F.M. of S.A. in May 1908. Upoa a foundation laid by Zionism in particular, the A.F.M. grew rapidly from the start. As in America, services were originally multiracial. This phenomenal growth, and the development from a revival movement to an established church, is discussed. The novelty and disparate character of Pentecost in a largely Calvinist Church situation in S. A., with its resultant reciprocal influences, is also considered. The entire spectrum of ecclesial development is examined church polity, liturgy and doctrine, and various activities such as missions, welfare, training, youth and Sunday School. The history of the· A.F.M. clearly demonstrates that the Pentecostal Movement has not only come to stay, but that it is increasingly extending its influence as a church in South Africa. / Die A.G.S. van S.A. is deel van die klassieke Pinksterbeweging wat aan die begin van die 20th eeu ontstaan het. Dit is nie alleen die oudste Pinksterkerk in Suid-Afrika nie, maar een van die oudstes in die wereld. Die Pinksterbeweging glo dat hy in gees, in leer en praktyk 'n voortsetting is van die vroee Handelinge-kerk. Na die vroee kerk was daar nie weer 'n kerk of beweging wat die presiese ekwiwalent van die hedendaagse Pinksterbeweging is nie alhoewel daar met wisselende tussenposes in die kerkgeskiedenis sekere Pinksterfenomene onder gelowiges voorgekom het. Die Pinksterbeweging glo dat sy ontstaan en voortbestaan 'n werk van God is - dit is inderdaad sedert sy ontstaan by verre die vinnigste- groeiende deel van die Christelike Kerk. Sy ontstaan is voorafgegaan en voorberei deur verskillende bewegings en persone - die Pietisme, metodisme, Heiligheidsbeweging en Sionisme ( Dowey). Ook in Suid-Afrika was daar voorbereidende faktore - die 1860-herlewing, Andrew Murray en die armblanketoestand. Die Pinksterbeweging se ontstaan kan herlei word na 'n Bybelskool in Topeka Kansas op 1 Januarie 1901 alhoewel sy eintlike momentun by die gebeure in Azusastraat Los Angeles in April 1906 gesoek moet word. Vanuit Amerika was dit veral twee manne, John G. Lake en Thomas Hezmalhalch wat instrumenteel was in die tot standbrenging van die A.G.S. van S.A. gedurende Mei 1908. Op 'n bodem wat veral voorberei is deur die Sionisme, het die A.G.S. van meet af geweldig gegroei. Soos in Amerika was die dienste aanvanklik veelrassig. Sy fenomenale groei asook die ontwikkeling vanaf 'n herlewingsbeweging tot 'n gevestigde kerk word bespreek. Die nuutheid en vreemdsoortigheid van die Pinksterbeweging in die oorwegend Calvinistiese kerklike situasie van Suid-Afrika en die wedersydse beinvloeding word oak onder die loep geneem. Daar word gekyk na die valle spektrum van ontwikkeling in die kerk self: kerkregtelik, liturgies en leerstellig, asook verskillende werksaamhede - sendingwerk, barmhartigheid, opleiding, jeug en Sondagskool. Die boodskap van die A. G. S. se geskiedenis is duidelik - die Pinksterbeweging het nie net gekom om te bly nie, maar is besig om op 'n steeds grater wordende wyse sy staanplek en invloed as kerk in Suid-Afrika te verbrei. / Thesis (DDiv)--University of Pretoria, 1987. / Church History and Church Policy / DDiv / Unrestricted

Practical Theology / D.Th. (Practical Theology)

Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)

The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.<br /> The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians&rsquo / vision of the church are discussed. Our Christian predecessors&rsquo / envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.<br /> The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five.<br /> <br /> It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles&rsquo / Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God&rsquo / s fullness with the universal Body of Christ.<br /> <br /> In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God&rsquo / s vision for the church and the world.

This study contemplates the limitations of traditional conceptions of Latin American Pentecostalism to account for and understand the phenomenon as it developed in the lives of individuals during charged moments like the Chilean dictatorship where meanings and significance – religious and otherwise – were challenged, disrupted, and altered. Its goal is to explore how Pentecostals lived with and against the changing religious expressions and practices that were available to them under authoritarian rule. I argue that Pentecostal religion and practice were infused with new meaning and reimagined through shifting conceptions of community, society, and faith that flowed into and nourished one another. The boundaries of Pentecostal identity and belief were ultimately less rigid and more porous than the traditional historiography suggests, as people sought to find meaning in the face of mounting oppression and insecurity. In doing so, normative definitions of terms like Pentecostal, religion, religiosity, and religious practice as they have been used as categorical frameworks for historical study are also reconsidered. This investigation examines how transformations in religious thought and practice developed and how they found meaning within the everyday experiences of the church’s members as they confronted the harrowing events that engulfed Chile between 1973 and 1990. Key to this work is the concept of ‘lived religion’. The term, often used to collapse the distinction between the personal religious experiences and the prescribed religion of institutions, is used here to approach religion within the realm of la vida cotidiana (everyday life). Based on church documents and oral histories collected from members of the Misión Iglesia Pentecostal (Pentecostal Mission Church – MIP), I use a broad historical framework to map the embodied and discursive space between leaders and lay followers, the points of contact, disjuncture, and resonance across the ideas, experiences, and sensations of their shared lives during the dictatorship.

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 (S.T.L.)--Catholic University of America, 2000. / Includes bibliographical references (leaves 141-152).