Assemblies of God USA
Assemblies of God USA | |
---|---|
Congregational polity | |
Leader | Doug E. Clay |
Associations | National Association of Evangelicals Pentecostal/Charismatic Churches of North America Wesleyan Holiness Consortium The Foursquare Church |
Congregations | 12,749 (2022)[4] |
Members | 2,928,143 adherents* (2022)[4] 1,726,939 members (2022)[4] |
Ministers | 37,773 (2022)[4] |
Aid organization | Convoy of Hope |
Official website | ag |
*persons of all ages who identify with an AG church[5] |
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The Assemblies of God USA (AG), officially The General Council of the Assemblies of God, is a
The Assemblies of God holds to a
Founded in 1914 by white Pentecostal ministers who had been loosely affiliated with the historically black
Black people seeking ordination were referred to the Church of God in Christ.The Assemblies of God maintains relationships with other Pentecostal groups at both regional and national levels through the
History
Background
Charles Parham
After 1895, Parham left the Methodist Church and became a nondenominational
In 1905, Parham moved his headquarters to Houston, Texas, and opened a Bible training school. One of his students was William J. Seymour, an African American holiness preacher. In 1906, Seymour moved to Los Angeles, California, where his preaching ignited the interracial Azusa Street Revival. Seymour initially considered himself under Parham's authority, but Parham's criticism of the revival led to a permanent split between the two men.[25] The Azusa Street Revival soon eclipsed Parham’s influence over the nascent Pentecostal movement.[26]
In 1906, Parham's movement had an estimated 8,600 members concentrated in Kansas, Missouri, Arkansas, and Texas.[27] In that year, he appointed Warren Fay Carothers as general field director for the United States. Howard A. Goss was appointed field director for Texas to supervise around 60 full-time evangelists. Around this time, L. C. Hall and D. C. O. Opperman joined the movement. Both men were prominent former members of John Alexander Dowie's Christian Catholic Apostolic Church.[28] Parham attempted to gain control of Zion, Illinois, the utopian community established by Dowie. As a result, a number of Dowie's followers accepted the Pentecostal message.[29]
In 1907, Parham was charged with sodomy while in San Antonio, Texas. The scandal led evangelists to renounce his authority, and his organization dissolved.[28]
Apostolic Faith Movement reorganized
Parham's former associates reorganized the Apostolic Faith Movement. Prominent leaders of the new movement were Howard A. Goss, L. C. Hall, D. C. O. Opperman, and A. G. Canada. They were later joined by
The Church of God in Christ (COGIC) was a predominantly African American Holiness church headquartered in Memphis, Tennessee. In 1907, its founder, Charles Harrison Mason, visited Azusa Street and adopted the Pentecostal message. Mason's group was the first Pentecostal denomination to incorporate, which gave its clergy privileges such as railroad discounts.[27] Mason led the church until his death in 1961. He was highly respected by both black and white Pentecostals. COGIC was interracial with many white members, and many white Pentecostal ministers sought ordination from Mason.[32][33]
Early Pentecostal groups were loosely organized. Historian Cecil M. Robeck, Jr. notes, "While a person might hold primary allegiance to one organization, she or he could hold credentials with a second organization as well."[27] In 1907, Goss had received a license to preach from Mason's group, and he claimed that Mason had given him permission to issue ministerial credentials under the Churches of God in Christ name for the "white work".[34] In 1910, the Apostolic Faith Movement was renamed “Church of God in Christ and in Unity with the Apostolic Faith.” This change was part of a movement within Pentecostalism at that time to adopt church names that appeared in the Bible, such as Church of God, Church of God in Christ, and Assembly of God.[31]
In the Church of God in Christ, white ministers were supervised by the African-American leaders of the denomination.[35] Though in some instances, the relations between Mason's church and white ministers were more informal.[36][37] Beginning in 1911, many white ministers affiliated with COGIC expressed dissatisfaction with African American leadership.[38] In 1913, 353 white ministers formed a new church, which gave its own credentials, although still using the same name as Mason's organization.[39]
Chicago revival
By 1910, the center of the Pentecostal movement had moved from Los Angeles to Chicago, Illinois. According to historian
The two most important Pentecostal congregations were the Stone Church and the North Avenue Mission. Both churches had contacts with the Apostolic Faith Movement.[29] The Stone Church was established in 1906 by William Hamner Piper, a former follower of Dowie who had joined the Pentecostal movement. Due to its strategic location in Chicago, the church often hosted large conventions and rallies.[41]
The North Avenue Mission was pastored by
Christian and Missionary Alliance
The Stone Church and the North Avenue Mission were the "main exporters" of Pentecostalism to
Simpson and other Alliance leaders were cautiously receptive to the new movement. In the spring of 1907, the Alliance's annual council was convinced "that God [was] now visiting His people in many places with a special manifestation of power".[46] Throughout the summer of 1907, aspects of the Pentecostal revival were on display at CMA events. At the Beulah Park Convention in Collinwood, Ohio, it was reported that "God poured out His Spirit upon the people in general and upon others in particular, so that they spoke with new tongues and magnified God. The sick were healed and demons were expelled".[47]
While Simpson was not opposed to speaking in tongues, he opposed the doctrine of evidentiary tongues. In 1914, the Alliance adopted an official position stating, "the consecrated believer may receive the Spirit in His fulness without speaking in tongues or any miraculous manifestation whatever."[48] Afterwards, CMA members who believed strongly in evidentiary tongues left the Alliance. After Simpson's death, the Alliance became more hostile to tongue-speaking. A. W. Tozer coined the phrase "seek not, forbid not" that summarized the CMA stance on speaking in tongues.[49]
The CMA had a profound influence on the Assemblies of God. According to historian Joe Creech, the Assemblies of God derived its "hymnody, healing doctrine, ecclesiology, and organizational structures" from the CMA.[50] While the Apostolic Faith Movement drew its adherents from the rural Southwest, the CMA and Chicago Pentecostals were primarily Northern middle-class evangelicals. Many of the AG's future leaders had CMA backgrounds.[51]
Early history (1914–1929)
General Council of 1914
In 1914, Apostolic Faith Movement leaders Bell, Goss, Opperman, M. M. Pinson, and A. P. Collins issued the call for a general council to "Churches of God in Christ, and to all Pentecostal or Apostolic Faith Assemblies". What resulted was a merger of the Apostolic Faith Movement, Chicago Pentecostals, and CMA Pentecostals at Hot Springs, Arkansas.[52] The 1st General Council was attended by predominantly white representatives from 20 states and missions in Egypt and South Africa.[53][54] The fellowship that emerged was incorporated as the General Council of the Assemblies of God. Bell was elected the first general superintendent. The Assemblies of God gave five reasons for calling the meeting:[55]
- Create unity in doctrine and in identifying Pentecostal congregations.
- Develop ways to conserve the work at home and abroad.
- Develop a workable system for the support of missionaries.
- Charter local churches under "one Bible name".
- Discuss the possibility of a Bible training school.
Other actions taken at the 1st General Council addressed women in ministry. The Pentecostals who founded the Assemblies of God had no objections to women being engaged in ministry. The Pentecostal belief in personal experience, Spirit baptism as empowerment for service, and the need for
After 1914, the Church of God in Christ became predominantly
"New Issue" and doctrinal clarity
The founders of the fellowship did not intend to create a denomination and originally had no
In 1916, the 4th General Council met in St. Louis to resolve the "new issue". In a move that caused not a little anxiety, a committee introduced the Statement of Fundamental Truths. Oneness proponents and others saw this as an attack on the authority of the Bible, yet it was adopted along with a recommendation that AG ministers use the Trinitarian baptismal formula. Old preaching credentials were recalled and new ones issued with the Fundamental Truths included. Oneness believers, including a third of the fellowship's ministers,[60] were forced to withdraw, a loss especially felt in the South where the Oneness doctrine had the most influence. A side effect of this was a transition in leadership from former Apostolic Faith leaders, many of whom accepted the Oneness teaching, to men with Christian and Missionary Alliance backgrounds.[59] The Oneness dissenters formed the General Assembly of the Apostolic Churches, which later merged with another group to form the Pentecostal Assemblies of the World.[61]
Among the Fundamental Truths was a statement regarding speaking in tongues as the initial physical evidence of Spirit baptism. Its inclusion was challenged by
While doctrinal controversy led to the withdrawal of ministers, the fellowship experienced growth in subsequent years. District councils were organized in various regions of the country and, where these did not exist, home missionary fields were designated to maximize evangelistic efforts. In 1917, W. Jethro Walthall led his
1930–1979
Women and ethnic minorities
Despite Pentecostalism's origins in a racially inclusive revival, it accommodated itself to America's culture of racial segregation rather early; the Assemblies of God was no different. As early as 1915, an executive presbyter wrote in an article for the Pentecostal Evangel that segregation was "ordained of God"; however, it was not until 1939 that the General Presbytery enacted a policy prohibiting the ordination of African Americans to the ministry.[15] Districts were still allowed to license African Americans to preach but only in the district where the license was issued. Black Pentecostals seeking ordination were referred to "one of the colored organizations". This was especially true of the Church of God in Christ,[54] which, despite the fact that it predates the Assemblies of God, was seen as a "younger sibling". It was not until 1962, under the leadership of General Superintendent Thomas F. Zimmerman, that the denomination finally began issuing ordinations without regard to race.[16] Three years later the 1965 General Council adopted a resolution affirming the goals of the civil rights movement and condemning racism and discrimination.[67] By the 1970s, there was renewed focus on inner-city evangelism and integrated urban efforts.
While blacks were largely excluded from the AG until the 1960s, though some served as missionaries and evangelists,[68] the denomination's work among Spanish-speaking people has a long history, first sanctioned explicitly in 1918. Hispanic outreach became independent of the Foreign Missions Department in 1929 when the first Latin American District was established. By the end of World War II, the AG's Latin American constituency formed the largest Protestant presence among Hispanics in the United States.[69] The AG also focused on major European immigrant populations, but as later generations assimilated into American culture, these separate European segments were absorbed into the regular geographic districts.
During the time when African Americans were barred from ordination, women began to receive greater opportunities for leadership. Women formed an important part of the Assemblies of God's constituency, many being
Relations with other denominations and renewal movements
Between the World Wars, the movement kept a relative isolation from other Pentecostal and evangelical groups, but after World War II, the AG started an approximation with Pentecostal groups overseas. Like the
In the 1950s, the AG was challenged by the
The affiliation of the Assemblies of God with the National Association of Evangelicals in 1942 signaled the AG's alignment with evangelicalism and its opposition to
The charismatic movement forced a reevaluation of what it was to be Pentecostal. The Assemblies of God understood Spirit baptism in the context of baptistic evangelical theology and, by the 1950s, emphasized certain doctrines and practices as requisite for Spirit baptism. Charismatics challenged these views by claiming to receive Holy Spirit baptism outside of this context (such as remaining in
Changing views on behavior, war and pacifism
Since their movement's emergence early in the 20th century, Pentecostals saw themselves as "peculiar people", and one of the components of this identity were particular prohibitions on behavior. Prohibitions on drug use, gambling, social dancing, consuming alcohol, smoking, attending theaters, bowling, swimming in public pools and beaches, owning television sets, and restrictions on feminine attire and fashion helped distinguish Pentecostals from the larger society.[79][80] Starting in the 1950s, attitudes in the Assemblies of God on many of these activities underwent dramatic change. The most change probably occurred over views on women's attire, with the former stance against wearing make-up and jewelry giving way to the acceptance of popular fashion. Most of these "holiness standards" are no longer adhered to; however, some are still held to, such as proscriptions on smoking, alcohol and drug use.[80]
For much of its history, the Assemblies of God officially opposed Christian participation in war and was listed by The Pacifist Handbook as America's third largest
Recent history (1980–present)
Numerical growth, Hispanic outreach and racial reconciliation
The Assemblies of God emerged as the leading Pentecostal denomination in terms of status, wealth, influence, and global adherence.[85] In the 1980s, the Assemblies of God saw rapid growth in the U.S., for several years ranking as the fastest growing American denomination. This growth was mainly the result of its Hispanic outreach (in 1988 Hispanic members made up some 15 percent of the fellowship's total constituency).[86] The growth of an Asian immigrant constituency was also recognized in this decade when the first Korean district was created. The Assemblies of God gained national visibility in the late 1980s from the popularity and later scandals surrounding two of its ministers, Jimmy Swaggart and Jim Bakker.[87] The Assemblies of God launched an effort to increase evangelism and growth in the 1990s called the "Decade of Harvest". Such efforts failed to sustain the impressive growth of the 1980s, however. From 2003 to 2008, growth had slowed to an average annual increase of just over 1 percent.[85]
With increased growth came increased acceptance and acculturation. Since the 1980s, a growing number of AG ministers have been educated and risen to leadership positions at evangelical institutions, such as
Additionally, the Assemblies of God leadership alongside other predominantly and traditionally white Christian denominations renounced racism during the 1990s,[89] seeking to reconcile with the Church of God in Christ and others following the civil rights movement and its cultural effect on American society. In 2007, according to Joe Newman in Race and the Assemblies of God Church: The Journey from Azusa Street to the "Miracle of Memphis",[54]
...that although current Assemblies of God leaders have embraced the concept of an integrated church fellowship that no longer excludes African Americans, there is virtually no evidence of wide acceptance of this concept at the local church level in the denomination.
Revivalism
Churches within the Assemblies of God have experienced revivals from the 1990s and early 2000s which featured worship and practices reminiscent of early Pentecostalism. The most prominent of these was the Brownsville Revival, which occurred at the Brownsville Assembly of God in Pensacola, Florida, from 1995 into the early 2000s. These revivals often faced criticism from within and without the Assemblies of God for their unpredictability and the dramatic religious experiences of participants. In the case of the Brownsville Revival, the AG's national leadership gave it cautious approval and support.[90]
College ministry controversies
Chi Alpha is the Assemblies of God's student organization and college ministry. As of 2022, it operated on 275 campuses.[91]
Chi Alpha's Texan chapters were highlighted by Christianity Today in 2023 for allowing a registered sex offender to serve as a mentor despite knowing of his status. Two Texas pastors who knowingly connected their students with the mentor were removed from their church positions. The Assemblies of God district in North Texas started an investigation to discover if other credentialed ministers had acted similarly.[21] A Baylor University campus minister was arrested on sex abuse charges, and the Baylor chapter was suspended.[92][93][94] In 2022, a minister working for Chi Alpha in Corpus Christi, Texas, was charged with sexual abuse of a minor.[95] By the end of January 2024, the Assemblies of God was sued by a parent of an unnamed minor who alleged sexual abuse by members of the organization,[96] and an Orange,Texas-based church disaffiliated with AG over the scandal.[97]
LGBT issues
The Assemblies of God General Council took a position against
Beliefs
Fundamental doctrines
The primary beliefs of the Assemblies of God are summarized in its Statement of Fundamental Truths.[103] The following is a summary of these essential AG beliefs:
- The Bible is inspired by God and is "the infallible, authoritative rule of faith and conduct".
- There is only one true God who exists as a Trinity.
- Jesus Christ is the Son of Godand, as the second person of the Trinity, is God.
- Man was created good by God but was separated from God through original sin.
- Salvation "is received through repentance toward God and faith toward the Lord Jesus Christ".
- There are two ordinances. Believer's baptism by immersion is a declaration to the world that the believer has died and been raised together with Christ, becoming a new creation. The Lord's Supper is a symbol expressing the believer's sharing in the divine nature of Christ, a memorial of Christ's suffering and death, and a prophecy of Christ's second coming.
- Baptism in the Holy Spiritis a separate and subsequent experience following conversion. Spirit baptism brings empowerment to live an overcoming Christian life and to be an effective witness.
- Speaking in tongues is the initial physical evidence of the baptism in the Holy Spirit.
- Sanctification is, "...an act of separation from that which is evil, and of dedication unto God." It occurs when the believer identifies with, and has faith in, Christ in his death and resurrection. It is not believed to be a "second definite work of grace" (see Finished Work), as in some other Pentecostal denominations, but is understood to be a process in that it requires continual yielding to the Holy Spirit.
- The Church's mission is to seek and save all who are lost in sin; the Church is the Body of Christ and consists of all people who accept Christ, regardless of Christian denomination.
- Divinely called and scripturally-ordained ministers serve the Church.
- atonement.
- The "imminent and blessed hope" of the Church is its return of Christto earth.
- The rapture of the Church will be followed by the visible return of Christ and his reign on earth for a thousand years.
- There will be a eternal damnationfor the "wicked dead".
- There will be future new heavens and a new earth "wherein dwelleth righteousness".
Core beliefs
The AG considers salvation, baptism in the Holy Spirit with the evidence of speaking in tongues, divine healing and the Second Coming of Christ to be its four core beliefs.[104]
Salvation
The Statement of Fundamental Truths states, "Man's only hope of redemption is through the shed blood of Jesus Christ the Son of God". The Assemblies of God holds the
Baptism in the Holy Spirit
According to the Statement of Fundamental Truths, "All believers are entitled to and should ardently expect and earnestly seek" the baptism in the Spirit. It also states, "This was the normal experience of all in the early Christian Church". It is a separate experience from and occurs after salvation. This baptism gives to the receiver an "enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry". There are four experiences listed in the Fundamental Truths that result from Spirit baptism: "overflowing fullness of the Spirit", "a deepened reverence for God", intensified consecration and dedication to God and his work, and "a more active love for Christ, for His Word and for the lost". In addition, this experience initiates the believer in the use of
Baptism in the Holy Spirit with the evidence of speaking in tongues is a requirement for ministerial licensing and ordination. However, Spirit baptism and speaking in tongues is not a requirement for membership or participation in an Assembly of God church.[107] An increasing minority of pastors has expressed concern that there is a lack of biblical support for the claim that Spirit baptism must always be accompanied with speaking in tongues.[108] This concern corresponds with a decrease in the number of Assembly of God adherents reporting baptism in the Holy Spirit; according to the AG's Office of Statistics as of 2003 less than 50 percent of adherents had this experience.[109] These challenges to the AG's traditional position were noted in a 2007 report by the AG's Spiritual Life Committee:
Yet, the distinctive doctrine that once united us has, in some circles, become a point of contention. We lament the increasing rarity of the gifts of the Spirit in our worship setting. We wonder where, in our busy church schedules, will people have an opportunity to tarry at the altars for a transforming Pentecostal experience?[110]
Despite these challenges, in 2009, the 53rd General Council passed a resolution reaffirming the doctrine of initial physical evidence.[111]
Divine healing
The Assemblies of God understands divine healing to have been provided for in the atonement. Looking to scripture, such as James 5 and Isaiah 53:5, the AG believes that Christians can pray for healing. Indeed, it believes scripture gives elders of the church the responsibility to pray "the prayer of faith" over the sick. It believes God can and does heal, but believes that God is sovereign and that, whether one is healed or not, a person's trust must be in God.[112] It sees no conflict in trusting God for healing while receiving medical care.[113] Healing testimonies regularly appear in the official publication, the Pentecostal Evangel, and prayer for healing and testimony commonly occur in church services.[114]
While adamant that divine healing is a reality, the AG is not dogmatic on the subject of how one is healed. Margaret Poloma summarized this view stating, "Physical healing is not certain, automatic, or subject to formula. At the same time, it remains a tenet and practice of the Assemblies of God". Officially, the AG rejects the view that healing is caused or influenced by "positive confession", a belief found in prosperity theology and Word of Faith teachings. Nevertheless, these teachings have influenced some congregations.[115]
Christ's Second Coming
The Statement of Fundamental Truths articles 13 and 14 articulate the Assemblies of God's official teaching on the
Position statements
The Assemblies of God has released statements on various issues not addressed in the Statement of Fundamental Truths.[117] These position papers are usually written by the Doctrinal Purity Commission, a standing committee of the General Council, which reviews and responds to issues referred to it by the Executive Presbytery. Position papers are not official positions of the Assemblies of God unless recommended by the Executive Presbytery and approved by the General Council.[118] Position statements touch on biblical, theological, and social concerns.
- Abstinence from alcohol: On the consumption of alcohol, the AG calls on its members and adherents to live life-styles of total abstinence (see Christianity and alcohol).[119]
- Apostles and Prophets: The Assemblies of God does not recognize titles or offices of "apostle" and "prophet". It does, however, believe there are those in the church who "exercise the ministry function of apostles and prophets".[120] Apostolic functions relate to evangelizing previously unreached areas or people groups, while prophetic functions "occur when believers speak under the anointing of the Spirit to strengthen, encourage, or comfort". "Prophecy is a continuing gift of the Holy Spirit that is broadly distributed as the Spirit wills throughout Pentecostal churches".[121] Predictive prophecy that proves false, or prophecy that "departs from biblical truth" is false prophecy. The AG believes in the four ministry gifts of apostles, prophets, evangelists, and pastor/teachers but notes that there are no biblical instructions for the appointment of apostles and prophets today.
- Assisted suicide and abortion: Viewing all human life as sacred, the Assemblies of God opposes contraception and therefore takes no position on this subject.[122]
- Creation: The Assemblies of God believes that the account of creation in the book of Genesis "accurately communicates God's creation of the heavens and the earth" and that "the New Testament treats the creation and fall of Adam and Eve as historical events". It acknowledges that Christians will have different views on "the age of the earth, the age of humankind, and the ways in which God went about the creative processes" but urges them to "avoid divisiveness over debatable theories of creation". It also affirms that "God reveals himself both in Scripture and the created order" (see: creationism).[123]
- Demon Possession: The Assemblies of God believes it is possible for people to be demon possessed and be delivered by the "power of the Spirit, and the name of Jesus". However, it cautions against overemphasis on demonology and rejects the belief that Christians can be possessed by evil spirits.[124]
- Ministry to the disabled: The AG teaches that people with disabilities are loved by God. They should be treated with dignity and fully included in the life of the Church.[125]
- Divorce and remarriage: Officially, the AG disapproves of Christians divorcing for any cause except "fornication and adultery". Where these circumstances exist or where a Christian has been divorced by an unbeliever (see Pauline privilege), the AG allows "the question of remarriage to be resolved by the believer in the Light of God's Word". For Christians who were divorced and remarried before their conversion, it is recommended that local AG churches receive them as members.[126] The General Council has offered this guideline for AG churches; however, churches are free to determine their own standards of membership with the result that many local churches will admit divorced and remarried persons as members even if the above conditions are not met (see Christian views on divorce).[127]
- Gambling: The AG opposes gambling, believing that it is a disregard of responsible stewardship, involves a chance of gain at the expense and suffering of others, is inconsistent with the work ethic of scripture, and tends to be habit forming.[128]
- Homosexuality: The fellowship takes the position that the biblical ideal of marriage is between one man and one woman and that the Bible condemns all sex outside marriage, whether heterosexual or homosexual. Furthermore, it emphasizes that "believers who struggle with homosexual temptations must be encouraged and strengthened by fellow Christians" and that believers "must hold no malice toward, or fear, of homosexuals" but "reach out in humility and compassion".[129]
- Positive Confession: While the AG affirms that "All the blessings which God has for His people are received through faith" (including salvation, Spirit baptism, "divine preservation", "healing and provision of material needs", and the motivation to witness), it rejects the teaching that faith or "positive confession" "compels God's action". It holds that believers must consider the totality of scripture, consider adequately the will of God, recognize that they can expect suffering in life, and recognize the sovereignty of God. It also stresses the importance of persistent prayer, as opposed to simply confessing or "claiming" the promises of God.[130]
- Women's role in ministry: The AG affirms the ministry of women in the church and allows them to be ordained and serve in pastoral roles (see: ordination of women).[131]
Worship
Because of the congregational nature of the Assemblies of God, it is difficult to define a typical local church. Church identity is influenced by members' social class, ethnicity, and musical or worship style preferences. Sociologists Margaret Poloma and John Green have categorized AG congregations into four types: traditional, evangelical, renewalist, and alternative. Traditional congregations are those that strongly identify with the AG (and Pentecostalism in general), while encouraging "more intense experiences of the charismata, or gifts of the Holy Spirit" such as Spirit baptism and speaking in tongues. Evangelical AG congregations, the most common type, identify with the AG and Pentecostalism but "are moving (in varying degrees) away from the unique experiences that were once important markers of Pentecostal identity". Renewalist or charismatic AG churches are those that encourage supernatural gifts of the Spirit but weakly identify with the AG or Pentecostalism. Alternative churches are those where both identity with the AG and occurrence of unique Pentecostal experiences are low; these include churches adopting
During praise and worship, participants may
Prayer features prominently in services. Services may feature moments where special prayer is offered, often with
Organization and leadership
The Assemblies of God is defined in its constitution as a "cooperative fellowship" of "churches and credentialed ministers".[139] It has a representative form of government derived from presbyterian polity and organized in three levels of administration: congregations, district councils and the General Council.[140] The AG has, however, elements of congregational polity, which are limited by the powers of the districts and AG General Council to license and discipline ministers.[141]
Congregations
Self-governing churches
The Assemblies of God uses several classifications of congregations based on their level of local autonomy and their relationship to the General Council. Mature, fully functioning congregations are classified as "General Council affiliated churches". These churches are "sovereign" and self-governing, but in matters of doctrine local assemblies are subordinate to districts and the General Council.[142] A church is qualified for General Council affiliated status if it: accepts AG doctrines; adopts a standard of membership; has an active voting membership of at least 20 persons; adopts a governance model that prevents a pastor or governing body from "exert[ing] dictatorial control over a church"; has an adequate number of spiritually qualified members to fill the offices of the church; and has made provision for a pastor who is a credentialed minister in good standing with the General Council.[143]
Each local church operates according to its own bylaws and calls its own pastor. The office of pastor is equivalent to that of elder or overseer and is tasked with preaching and teaching the Word of God, in addition to conducting the day-to-day operations of the church.[144][145] Laypersons are elected as a board of deacons to assist the pastor. A General Council affiliated church may withdraw from the Assemblies of God by a two-thirds vote of the church membership.[146]
At the request of the pastor, deacon board, or 20 percent of voting members, district officials may intervene in the internal affairs of a General Council affiliated church. If district leaders conclude that district supervision is warranted, the church will lose its status as a self-governing church and revert to the status of "district affiliated assembly" until its problems are resolved.[147] A church may also revert to district affiliated status if it no longer meets the minimum requirements for General Council membership, such as having less than 20 voting members.[148]
District affiliated and cooperative churches
Local churches, sections, and district councils are able to establish new churches.
Existing Pentecostal churches considering affiliation with the General Council may request temporary status as a "cooperating assembly" for a term of four years before officially joining the denomination.[151]
Districts
Churches are organized into sections and sections into middle judicatories called districts. The 66 districts oversee "all the ecclesial and sacerdotal activities" within their jurisdiction,[152] which includes recommending ministers for national credentialing and mediating disputes within local congregations.[144] There are two types of districts. Geographical districts serve areas corresponding to state boundaries, while non-geographical language or ethnic districts serve a particular language or ethnic group, such as Hispanic and Samoan churches.[144]
Districts are governed by representative bodies called district councils, which meet annually. District council membership includes all resident ministers and one lay delegate per AG church located within the district. When the district council is not in session, a district is led by a
General Council
At the top of this organizational framework is the biennial General Council, the highest governing body of the Assemblies of God. All ordained and licensed ministers and one delegate per Assembly of God church are entitled to attend and participate at the General Council. The size of General Council is not static but fluctuating, changing from year to year as there is no requirement that pastors attend or that churches send delegates. In general, however, there are over 3,000 voting members.[155]
General Council enacts legislation, credentials ministers, oversees the national and worldwide missions programs, and directs the church's colleges and seminary.[144] The General Council also elects the general superintendent—the chief executive officer of the national organization—and other officers, such as the assistant general superintendent, general secretary, general treasurer, and the directors of U.S. and world missions. These manage the AG's day-to-day operations and work together as the Executive Leadership Team.
In between General Council sessions, approximately 300 elected representatives from the various districts and foreign mission areas meet as the General Presbytery.
General Superintendent
The office of General Superintendent was originally known as the Chairman of the General Council, until it was changed in 1927. Doug Clay is the current general superintendent.
The following is a list of General Superintendents and their tenures:
# | Name | Appointment | Secession | Time in |
---|---|---|---|---|
1 | Eudorus N. Bell | 1914 | 1914 | 7 months |
2 | A.P. Collins | 1914 | 1915 | 1 year |
3 | John W. Welch | 1915 | 1920 | 5 years |
- | Eudorus N. Bell | 1920 | 1923 | 3 years |
- | John W. Welch | 1923 | 1925 | 2 years |
4 | W.T. Gaston | 1925 | 1929 | 4 years |
5 | Ernest S. Williams | 1929 | 1949 | 20 years |
6 | Wesley R. Steelberg | 1949 | 1952 | 3 years |
7 | Gayle F. Lewis | 1952 | 1953 | 14 months |
8 | Ralph M. Riggs | 1953 | 1959 | 6 years |
9 | Thomas F. Zimmerman | 1959 | 1985 | 26 years |
10 | G. Raymond Carlson | 1985 | 1993 | 8 years |
11 | Thomas E. Trask | 1993 | 2007 | 14 years |
12 | George O. Wood | 2007 | 2017 | 10 years |
13 | Doug E. Clay[159] | 2017 | - | - |
Clergy
The Assemblies of God recognizes three classifications of ministers: certified, licensed, and ordained. District councils examine candidates for all levels of ministry and recommend those qualified to the Executive Presbytery (which is the General Council's Credentials Committee), which has authority to issue ministerial credentials.[160] The AG's constitution guarantees that "formal academic achievement (diploma or degree) shall not be a requirement for credentials", but the General Presbytery does mandate courses and examinations.
In preparation for receiving credentials, applicants must either complete correspondence courses through Global University (the AG's distance education program), receive training through a postsecondary institution such as a college or seminary approved by the AG, or be recommended by a district credentials committee as qualifying for credentials based on self-study and ministerial experience of "substantial duration". In addition, applicants must pass a standardized exam that tests their knowledge of the Bible, AG doctrines, and ministerial practices. After passing the exam, they are interviewed by their district's credentials committee. If judged qualified, the district will recommend the applicant to the General Council credentials committee.[161]
The Assemblies of God will not grant credentials to divorced and remarried persons if either partner has a former spouse living unless for specific exceptions. Exceptions include if the divorce occurred prior to an applicant's conversion or for "scriptural causes" such as a former spouse's marital unfaithfulness or the abandonment of a Christian by a non-Christian partner (see
The Assemblies also recognize a local church credential, which can be issued by a General Council affiliated church for those engaged only in local ministry, such as prison or hospital ministry. Local church credential holders may perform the ordinances of the church with the authorization of the issuing church's senior pastor.[165]
In 2008, there were a total of 34,178 Assemblies of God ministers (excluding local church credentials). Of these, 11,544 were senior pastors and 6,730 were female.[166]
Missions and affiliated organizations
National and international missions
Missionary work outside of the United States is overseen by Assemblies of God World Missions. As of December 2009, AG World Missions was reporting 2,719 personnel worldwide.[167] The agency also provides medical evangelism through HealthCare Ministries, founded in 1983 as the Medical Missions Program. This ministry provides free optical, dental, and medical care as well as evangelism.[168] It has operated in 86 countries since its founding.
Missions in the United States are overseen by Assemblies of God U.S. Missions. Its seven departments include
Ministries
The following are some of the notable ministries and programs of the Assemblies of God USA:
- Boys and Girls Missionary Challenge
- Convoy of Hope
- Chi Alpha
- Mpact Girls Clubs
- Royal Rangers
- Teen and Junior Bible Quiz
Education
In the United States, the Assemblies of God endorses 10
Assemblies of God churches operate 842 Christian schools, which may have membership with the Association of Christian Teachers and Schools (ACTS), incorporated as the Association of Assemblies of God Christian Schools in 1992. In 2008, there were 105,563 students enrolled in these schools.[173]
Publishing
The Assemblies of God operates Gospel Publishing House,[174] located in Springfield, Missouri, which publishes books, curriculum, and church ministry resources primarily for Pentecostals and charismatics, but also for the general evangelical market. The Assemblies of God publishes Influence Magazine,[175] a resource for Pentecostal pastors and leaders. As a digital publication, AG News is the official news source of the Assemblies of God,[176] providing inspiring articles about AG members, ministers and churches. AG World Missions publishes Worldview,[177] a bimonthly magazine with stories from around the globe.
Demographics
Membership
The Assemblies of God in the United States "has grown steadily during the 20th century".[178] In 1925, there were just 50,386 members in 909 churches. By the early 1970s, membership reached 1 million. Its most rapid growth occurred from 1971 to 1984, when the AG grew from a constituency of around 1 million to 2 million over a 13-year period.[179] In 2019, the number of adherents reached 3,295,923.[180]
The AG experienced three consecutive years of declining membership between 2020 and 2022 with the number of adherents falling to 2,928,143 in 2022. Weekly attendance also declined in the same period from 2,027,574 in 2018 to 1,675,113 in 2021. However, there was a 3.1 percent increase in weekly attendance in 2022 when 1,726,939 people attended weekly. The AG also reported 12,749 churches and 37,773 ministers for 2022.[180]
Members are well distributed across the United States. California has the largest number of members, followed by Texas and Florida.[181] However, the states with the highest membership rates are Oklahoma, Arkansas, Alaska, Montana, and Hawaii.[181] Growing AG congregations tend to be located in suburban areas, as opposed to urban and rural ones.[182]
Ethnic diversity
The ethnic diversity of the Assemblies of God USA has historically increased among the Hispanic and Latino communities; however, its constituency is still largely white. From 1990 to 2000, there was a slight decline in white AG churches while ethnic churches, mainly Hispanic, were responsible for much of the denomination's numerical growth.[183] In 2001, ethnic minorities represented 29% of the 2,627,029 AG constituents; as of 2022, representation grew to 43.9%,[184] making the AG one of the most ethnically diverse denominations in the U.S as of 2015.[185] While largely and administratively composed of older white males through much of its history, as of 2023, the AG Executive Presbytery now includes nine ethnic minorities including three females.[186]
In 2022, AG adherents were 56.2% non-Hispanic white, 22.6% Hispanic and Latino, 10.4% black or African American, 4.6% Asian/Pacific Islander, and 1.5% Native American. The remaining 4.8 percent were classified as other/mixed.[180]
The AG has created several language districts to serve immigrant communities whose primary language is not English. There are 12 Spanish and two Korean language districts, as well as Brazilian district, Puerto Rico district, Samoan district, and Slavic district. In 2022, the language districts oversaw 2,560 churches with a combined membership of 334,653.[180]
See also
- List of Assemblies of God people
- Megachurches affiliated with the Assemblies of God
- Protestantism in the United States
- Christianity in the United States
Notes
- ^ Assemblies of God USA, Affiliations Archived 2011-08-17 at the Wayback Machine. Accessed August 4, 2011.
- ^ Participating Denominations in the Wesleyan Holiness Consortium, accessed February 4, 2012.
- ^ James Leo Garrett, Systematic Theology, Volume 2, Second Edition, Wipf and Stock Publishers, USA, 2014, p. 395; "those branches which derived from Baptist or Reformed roots have taught positional and progressive sanctification as distinguishable from baptism in or with the Spirit (e.g., Assemblies of God, International Church of the Foursquare Gospel)."
- ^ a b c d "Statistics on the Assemblies of God (USA)".
- ^ "An Overview of the Assemblies of God" Archived 2010-09-22 at the Wayback Machine. Accessed September 17, 2010.
- ISBN 978-0-87436-865-9.
The Finished Work Pentecostals believed that conversion and sanctification were a single act of grace. The Assemblies of God, created in 1914, became the first Finished Work denomination.
- ^ Rodgers, Darrin J. (2014). "Fully Committed: 100 Years of the Assemblies of God". Assemblies of God Heritage Magazine. 34 (11): 4–15.
Participants at the first General Council represented a variety of independent churches and networks of churches, including the Association of Christian Assemblies in Indiana and a group identified as the "Church of God in Christ and in Unity with the Apostolic Faith Movement" from Alabama, Arkansas, Mississippi, and Texas. This latter group originated with Charles Parham and, despite its name, appears to have been structurally separate from Bishop Charles H. Mason's largely African-American denomination, the Church of God in Christ.
- ^ Assemblies of God USA, Our Mission and Core Values Archived 2011-05-24 at the Wayback Machine. Accessed March 10, 2011.
- ^ Poloma 1989, p. 9
- ISBN 978-0-8028-4103-2.
- ^ "Church Of God In Christ (1907- )". BlackPast. 2009-03-28. Archived from the original on 6 Feb 2023. Retrieved 2022-09-03.
- ^ "Opinion | Washing away the color line". Arkansas Online. 2021-07-11. Archived from the original on 3 September 2022. Retrieved 2022-09-03.
Most of the founders who gathered carried credentials with the Church of God in Christ, as it was the only incorporated Pentecostal denomination at that time in the U.S. A large group of white Pentecostal ministers became dissatisfied with this arrangement, and the Assemblies of God denomination was born.
- ^ Randal Rust. "Mason, Charles Harrison". Tennessee Encyclopedia. Archived from the original on 7 Oct 2022. Retrieved 2022-09-03.
Mason dreamed of an integrated church and believed that all races were entitled to equal rights and authority. From COGIC's inception, Mason ordained and allowed whites to join his denomination. From 1907 to 1914, Mason ordained hundreds of white ministers. In 1914, a group of whites left COGIC and established the Assemblies of God. Throughout his tenure, Mason continued to integrate COGIC. A white COGIC pastor named Leonard P. Adams pastored Grace and Truth in Memphis, and COGIC's first general secretary was a white man named William B. Holt. Mason also conducted integrated funerals, baptisms, and worship services. At the height of Jim Crow, Mason allowed blacks and whites to sit next to each other in church. In the 1930s, Edward Hull "Boss" Crump told Mason he could not continue to allow blacks and whites to sit together. However, Boss Crump did not stop Mason from holding integrated meetings. Mason used COGIC as a platform to fight against segregation and encouraged blacks and whites to embrace racial unity.
- ^ COGIC Discipleship Bible, 2007, p. A12
- ^
- ^ a b Flower Pentecostal Heritage Center. "Pentecostals and Racial Reconciliation", December 12, 2007. Accessed July 19, 2010.
- ^ "Our Story". Chi Alpha Campus Ministries. Archived from the original on 6 Feb 2023. Retrieved 2023-02-06.
- ^ Swenson, Madelyn. "Student allegations spark controversy". The Winonan. Archived from the original on 6 Feb 2023. Retrieved 2023-05-16.
- ^ "SA drafts formal complaint against Chi Alpha after discrimination accusations". The Rice Thresher. Archived from the original on 6 Feb 2023. Retrieved 2022-05-16.
- ^ "Pastor arrested on allegations of continuous sexual assault of a minor". KRIS 6 News Corpus Christi. 2022-07-11. Archived from the original on 6 Feb 2023. Retrieved 2023-05-16.
- ^ a b Shellnutt, Kate. "Registered Sex Offender Continued to Minister to Chi Alpha Students". Christianity Today. Archived from the original on 2023-05-16. Retrieved 2023-05-16.
- ^ Blumhofer 1993, p. 45.
- ^ a b Synan 1997, p. 89.
- ^ Blumhofer 1993, pp. 45–47 & 51–56.
- ^ Synan 1997, pp. 93 & 102.
- ^ Blumhofer 1993, p. 55.
- ^ a b c Robeck 2005, II.A. The Church of God in Christ and the Assemblies of God: Siblings or Offspring?.
- ^ a b c Blumhofer 1993, p. 82.
- ^ a b Creech 1996, p. 416.
- ^ Creech 1996, p. 413.
- ^ a b Rodgers 2008, pp. 54–55.
- ^ Blumhofer 1993, p. 74.
- ^ Synan 1997, p. 126.
- ^ Blumhofer 1993, pp. 43, 81–84.
- ^ Burgess, Katherine. "Bishop Mason built COGIC out of revival, the faith of former slaves". The Commercial Appeal. Retrieved 2022-09-03.
You have this very interesting phenomena that at the beginning of racial segregation, the Church of God in Christ as a larger body is interracial," Daniels said. "This interracial impulse will continue to shape the Church of God in Christ in various ways all the way up until you get to the 1950s. … It's this interesting situation where African Americans are supervising white clergy, white pastors during this time of segregation.
- ^ Robeck (2005, II.A.) writes: "On paper, at least, there were over 350 such ministers which made it appear that these white ministers composed roughly half of all Church of God in Christ leadership. What now seems quite apparent is that while these white ministers received ordination from the Church of God in Christ, they continued to function along segregated lines. For them, it was a marriage of convenience, not an integrated fellowship. Howard Goss who negotiated with Mason for the ability to sign these credentials would later label it 'an association...mainly for purposes of business.' But was it only a business proposition for Mason?"
- ^ Rodgers 2008, p. 54.
- ^ Cecil M. Robeck, Jr, Amos Yong, The Cambridge Companion to Pentecostalism, Cambridge University Press, UK, 2014, p. 78
- ^ Synan 1997, pp. 153–155.
- ^ Synan 1997, pp. 132–133.
- ^ Blumhofer 1993, pp. 79–80.
- ^ Synan 1997, p. 132.
- ^ Blumhofer 1993, p. 81.
- ^ Synan 1997, p. 133.
- ^ Creech 1996, pp. 416–417.
- ^ Christian and Missionary Alliance, 8 June 1907, 205, quoted in Blumhofer (1993, p. 103)
- ^ "Beulah Park Convention," Christian and Missionary Alliance, 14 September 1907, 128, quoted in Blumhofer (1993, p. 103)
- ^ "Official Statement of the Board of the Christian and Missionary Alliance Setting Forth Its Position with Reference to 'Tongues' and the Baptism of the Spirit," Alliance Collection, AGA, quoted in Blumhofer (1993, p. 105)
- ^ Blumhofer 1993, p. 105.
- ^ Creech 1996, p. 417.
- ^ Creech 1996, p. 418.
- ^ Creech 1996, pp. 415–417.
- ^ Blumhofer 1993, p. 116.
- ^ a b c "Race and the Assemblies of God Church: The Journey from Azusa Street to the "Miracle of Memphis" By Joe Newman". Cambria Press. Retrieved 2023-02-06.
Dr. Newman utilizes the extensive archival holdings of the Flower Pentecostal Heritage Center, housed in the international headquarters of the Assemblies of God in Springfield, Missouri, to support his contention that Assemblies of God leaders deliberately engaged in racist efforts to prevent African American participation in Assemblies of God activities because the denominational leaders feared the reaction of its ministers and congregations in the American South. In addition, a concerted effort to refer African Americans interested in the Assemblies of God to African American groups, such as the Church of God in Christ, was approved at the highest levels of Assemblies of God leadership. Ultimately, efforts to exclude African Americans from the denomination led to official decisions to refuse them ordination and approved resolutions to support the establishment of a separate, unrelated Pentecostal denomination specifically for African Americans. Assemblies of God attitudes regarding racial issues changed only as a result of the civil rights movement and its effect upon American society during the 1960s and 1970s. The treatment of race in church groups with European origins was compared to that of the Assemblies of God and the influence of African and slave religions upon the rise of the Pentecostal movement. Finally, the author provides an analysis of the 1994 event known as the "Miracle of Memphis" in which white Pentecostal denominations dissolved the racially segregated Pentecostal Fellowship of North America in favor of a new organization, the Pentecostal and Charismatic Churches of North America. The book concludes that although current Assemblies of God leaders have embraced the concept of an integrated church fellowship that no longer excludes African Americans, there is virtually no evidence of wide acceptance of this concept at the local church level in the denomination.
- ^ ""The Call" to Hot Springs, Arkansas: 5 Men Risked Their Ministries by Calling 1st Council", Assemblies of God Heritage, 2 (1): 1, 1982
- ^ Blumhofer 1993, pp. 120–121, 123, 174.
- ^ Synan, The Holiness–Pentecostal Tradition, 172–173.
- ^ Roozen & Nieman 2005, pp. 35–36.
- ^ a b Blumhofer 1993, pp. 127–135.
- ^ Robeck 2003, p. 172.
- ^ Synan, The Holiness–Pentecostal Tradition, 173–174.
- ^ Robeck 2003, pp. 181–186.
- ^ Mario G. Hoover, "Origin and Structural Development of the Assemblies of God," third edition (MA thesis, Southwest Missouri State College, 1968/1988), p. 3.
- ^ Assemblies of God USA (1921). Combined Minutes of the General Council of the Assemblies of God, pg. 68. Accessed October 12, 2010.
- ^ History of Central Bible College Archived 2011-08-07 at the Wayback Machine. Accessed October 12, 2010.
- ^ Rodgers, Darrin J. (2009), "Seize the Moment", Assemblies of God Heritage, retrieved October 12, 2010
- ^ Blumhofer 1993, pp. 249–250.
- ^ Rodgers, Darrin (2024-02-27). "Remembering the Assemblies of God's Black Heritage". AG News. Archived from the original on 2024-03-30. Retrieved 2024-02-27.
- ^ Blumhofer 1993, pp. 244–246.
- ^ Blumhofer 1993, p. 171.
- ^ Blumhofer 1993, p. 174.
- ^ Blumhofer 1993, pp. 180–197.
- ^ Holdcroft 1980, p. 48.
- ^ Patterson & Rybarczyk 2007, p. 173.
- ^ Blumhofer 1993, p. 211.
- ISBN 0310224810.
- ^ Blumhofer 1993, pp. 235–237.
- ^ Blumhofer 1993, p. 226.
- ^ a b Blumhofer 1993, p. 236.
- ^ a b Poloma 1989, p. 15.
- ^ Beaman 2009, p. [page needed].
- ^ Paul Alexander, An Analysis of the Emergence and Decline of Pacifism in the History of the Assemblies of God, PhD dissertation, Baylor University, 2000. See also Paul Alexander Archived 2008-12-29 at the Wayback Machine, (2008), Peace to War: Shifting Allegiances in the Assemblies of God. Telford, PA: Cascadia Publishing/Herald Press.
- ^ General Council Minutes 2009, Bylaws, Article XVII, p. 146.
- ^ Blumhofer 1993, pp. 142–149.
- ^ a b c d Robins 2010, p. 132–133.
- ^ Blumhofer 1993, pp. 244–245.
- ^ Blumhofer 1993, p. 255.
- ^ Russell P. Spittler quoted in Roozen & Nieman 2005, pp. 40–41
- ^ Grady, J. Lee. "Pentecostals Renounce Racism". ChristianityToday.com. Retrieved 2022-09-03.
Throughout the meetings, sponsored by the 46-year-old Pentecostal Fellowship of North America (PFNA), white leaders expressed regrets that their history has been tainted by openly racist attitudes. One historian, Cecil Robeck of Fuller Theological Seminary, presented a 71-page paper describing, among other prejudices, how an Assemblies of God presbyter justified segregation in the South by teaching that God intended the races to live separately. The "father of American Pentecostalism," Charles Parham, continued to endorse the Ku Klux Klan as late as 1927, Robeck said. Breaking with the past: PFNA board members demonstrated their change of heart and mind by dissolving their organization. Then they formed a new interracial group, the Pentecostal/Charismatic Churches of North America, or PCCNA. Its founders include top bishops of the largest African-American Pentecostal denomination in the United States, the 5 million-member Church of God in Christ (COGIC), based in Memphis.
- ^ Poloma & Green 2010, pp. 77–78.
- ^ "Group Locator". Chi Alpha Campus Ministries. Retrieved 2023-05-16.
- ^ Wingfield, Mark (2023-05-26). "Leader of Assemblies of God student group at Baylor arrested on child sexual abuse charges". Baptist News Global. Archived from the original on 2023-05-26. Retrieved 2023-05-26.
- ^ "Baylor Campus Ministry Leader Charged with Sex Abuse of Two Boys". The Roys Report. 2023-05-25. Archived from the original on 2023-05-26. Retrieved 2023-05-26.
- ^ Kyle, Matt (2023-05-25). "Waco police: Baylor-based minister let 'mentor' sexually abuse family members". Waco Tribune-Herald. Archived from the original on 2023-05-26. Retrieved 2023-05-26.
- ^ "Pastor arrested on allegations of continuous sexual assault of a minor". KRIS 6 News Corpus Christi. 2022-07-11. Archived from the original on 6 Feb 2023. Retrieved 2023-05-16.
- ^ Shellnutt, Kate (2024-01-26). "Father Sues Assemblies of God for Alleged Abuse of Teen". Christianity Today. Retrieved 2024-01-31.
- ^ Blair, Leonardo (2024-03-25). "MAG Church disaffiliates from Assemblies of God over Chi Alpha abuse scandal". The Christian Post. Archived from the original on 2024-03-30. Retrieved 2024-03-25.
- ^ ISBN 978-0313014314.
- ISBN 978-0774820110.
- ISBN 978-1598848670.
- ^ "'This is in your best interest to leave': LGBTQ+ students share discriminatory experiences in Chi Alpha". The Rice Thresher. Archived from the original on 6 Feb 2023. Retrieved 2023-05-16.
- ^ ""I love the Lord, and I don't see any error in my ways": Students navigate being queer in religious organizations". The Rice Thresher. Archived from the original on 6 Feb 2023. Retrieved 2023-05-16.
- ^ a b "Assemblies of God Statement of Fundamental Truths". Assemblies of God. Archived from the original on 2010-10-25. Retrieved October 12, 2010.
- ^ Our Core Doctrines Archived 2012-08-19 at the Wayback Machine. Assemblies of God official website. Accessed August 1, 2010.
- ^ "Security of the Believer (Backsliding)" Archived 2010-06-19 at the Wayback Machine, a paper endorsed by the Assemblies of God's Commission on Doctrinal Purity and the Executive Presbytery. Accessed August 1, 2010
- ^ "The Security of the Believer" Archived 2006-06-27 at the Wayback Machine, statement adopted by the Assemblies of God General Presbytery, August 21, 1978. Accessed August 1, 2010.
- ^ Poloma 1989, p. 12
- ^ Roozen & Nieman 2005, p. 73
- ^ Robeck 2003, p. 213
- ^ "Spiritual Life Committee Report", General Council Minutes 2007, p. 9.
- ^ Resolution 21 Reaffirmation of Pentecostal Distinctive Archived 2010-12-10 at the Wayback Machine. 53rd General Council of the Assemblies of God. 2009. Accessed October 12, 2010.
- ^ Trask, Thomas. "Defining Truths of the AG: Divine Healing". Enrichment, 2007. Accessed August 1, 2010.
- ^ Poloma 1989, p. 60
- ^ Poloma 1989, p. 54
- ^ Poloma 1989, pp. 52–53
- ^ General Council Minutes 2009, Bylaws, Article IX, Part B, section 3, p. 127.
- ^ "Assemblies of God Position Papers and other statements". Assemblies of God. Archived from the original on 2010-10-25. Retrieved October 12, 2010.
- ^ Roozen & Nieman 2005, pp. 112–113
- ^ "Abstinence" Archived February 15, 2010, at the Wayback Machine, official statement of the General Presbytery of the Assemblies of God USA, August 6, 1985. Accessed October 12, 2010.
- Archive-It, statement of the General Presbytery of the Assemblies of God USA, 6 August 2001, pp. 11-12. Accessed 26 January 2011.
- ^ Assemblies of God. "Prophets and Personal Prophecies" Archived 2010-06-19 at the Wayback Machine. Accessed 26 January 2011.
- ^ "Sanctity of Human Life: Abortion and Reproductive Issues" Archived 2012-06-10 at the Wayback Machine and "Sanctity of Human Life: Suicide and Euthanasia" Archived 2012-06-11 at the Wayback Machine, statements of the General Presbytery of the Assemblies of God USA, August 2010. Accessed September 4, 2010.
- ^ "The Doctrine of Creation" Archived 2010-09-17 at the Wayback Machine, statement of the General Presbytery of the Assemblies of God USA, 9–11 August 2010, pp. 3-4. Accessed 26 January 2011.
- ^ "Can Born-Again Believers Be Demon Possessed?" Archived 2006-06-27 at the Wayback Machine, statement of the General Presbytery of the Assemblies of God USA, May 1972. Accessed 26 January 2011.
- ^ "Ministry to People with Disabilities: A Biblical Perspective" Archived 2006-06-27 at the Wayback Machine, statement of the General Presbytery of the Assemblies of God USA, August 11, 2000. Accessed September 16, 2010.
- ^ "Divorce and Remarriage" Archived 2006-06-27 at the Wayback Machine. A Position Statement of the General Council of the Assemblies of God. August 1973, revised August 2008. Accessed October 12, 2010.
- ^ Poloma 1989, pp. 168–169
- ^ "A Biblical Perspective on Gambling" Archived 2012-06-11 at the Wayback Machine, official statement of the General Presbytery of the Assemblies of God USA, August 10, 1983. Accessed October 12, 2010.
- ^ "Homosexuality" Archived 2011-11-23 at the Wayback Machine, statement of the General Presbytery of the Assemblies of God USA, August 14, 1979, and revised August 6, 2001. Accessed October 12, 2010.
- ^ "The Believer and Positive Confession" Archived 2012-06-11 at the Wayback Machine, official statement of the General Presbytery of the Assemblies of God USA, August 19, 1980. Accessed August 18, 2011.
- ^ "The Role of Women in Ministry as Described in Holy Scripture" Archived 2010-09-17 at the Wayback Machine, official statement of the General Presbytery of the Assemblies of God USA, August 2010. Accessed September 4, 2010.
- ^ Poloma & Green 2010, pp. 19–20, 25–26
- ^ Roozen & Nieman 2005, pp. 100, 103
- ^ Roozen & Nieman 2005, p. 100
- ^ Roozen & Nieman 2005, pp. 101–102
- ^ Roozen & Nieman 2005, p. 101
- ^ "Healing: Laying on of Hands and Anointing the Sick" Archived 2013-05-14 at the Wayback Machine, a paper endorsed by the Assemblies of God's Commission on Doctrinal Purity and the Executive Presbytery. Accessed August 1, 2010.
- ^ Roozen & Nieman 2005, p. 102
- ^ General Council Minutes 2009, Constitution, Article II, p. 90.
- ^ "Assemblies of God Structure". Assemblies of God. 2006. Archived from the original on October 1, 2005. Retrieved October 12, 2010.
- ^ Roozen & Nieman 2005, p. 100
- ^ General Council Minutes 2009, Constitution, Article XI section 1 paragraphs c-d, p. 98.
- ^ General Council Minutes 2009, Constitution, Article XI section 1 paragraph a, p. 98.
- ^ a b c d "Assemblies of God Structure". Assemblies of God. 2006. Archived from the original on October 1, 2005. Retrieved October 12, 2010.
- ^ "Pentecostal Ministry and Ordination" Archived 2010-06-19 at the Wayback Machine, official statement of the General Presbytery of the Assemblies of God USA, August 2009. Accessed September 4, 2010.
- ^ General Council Minutes 2009, Bylaws, Article VI section 4 paragraph d, p. 116.
- ^ General Council Minutes 2009, Bylaws, Article VI section 4 paragraph c, p. 115.
- ^ General Council Minutes 2009, Bylaws, Article VI section 5, p. 116.
- ^ General Council Minutes 2009, Bylaws, Article VI section 6, p. 116.
- ^ General Council Minutes 2009, Constitution, Article XI section 3, p. 99.
- ^ General Council Minutes 2009, Constitution, Article XI section 4, p. 99.
- ^ General Council Minutes 2009, Constitution, Article X section 2, p. 97.
- ^ See for example the Southern Missouri District Council's 2009 Constitution and Bylaws Archived 2010-11-30 at the Wayback Machine, p. 19. Accessed June 12, 2010.
- ^ General Council Minutes 2009, Bylaws, Article V section 5, p. 112.
- ^ In 2005, there were present 4,135 voting delegates. In 2007, 4,350 voting members attended. In 2009, 3,741 voting delegates were present. See 2005 General Council Minutes p. 47, 2007 General Council Minutes p. 35, and 2009 General Council Minutes p. 61.
- ^ Rob Cunningham (August 5, 2011), "Council Overwhelmingly Approves School Consolidation", Council Today. Accessed August 7, 2011.
- ^ a b General Council Minutes 2009, Constitution, Article IX sections 2-3, p. 96-97.
- ^ "Assemblies of God". The Columbia Encyclopedia, Sixth Edition. 2008. Retrieved October 12, 2010.
- ^ "The Assemblies of God: Our Heritage in Perspective" Archived 2012-10-05 at the Wayback Machine, Flower Pentecostal Heritage Center, accessed August 24, 2011.
- ^ General Council Minutes 2009, Constitution, Article X section 4, p. 98.
- ^ General Council Minutes 2009, Bylaws, Article VII section 2.h, p. 118.
- ^ General Council Minutes 2009, Bylaws, Article VII section 2.j, p. 118.
- ^ General Council Minutes 2009, Bylaws, Article VII section 2.k, p. 118.
- ^ General Council Minutes 2009, Bylaws, Article IX, Part B, section 4, p. 128.
- ^ General Council Minutes 2009, Bylaws, Article VII section 1, p. 117.
- ^ Assemblies of God USA. 2008 Full Statistical Report, p. 77. Accessed September 17, 2010.
- ^ Assemblies of God World Missions, AGWM "Current Facts and Highlights" Archived 2010-09-11 at the Wayback Machine. Accessed November 19, 2010.
- ^ Healthcare Ministries, About Us Archived 2010-07-07 at the Wayback Machine. Accessed November 19, 2010.
- ^ Assemblies of God U.S. Missions, Our Ministries Archived 2011-01-04 at the Wayback Machine. Accessed November 19, 2010.
- ^ Assemblies of God U.S. Missions, "Faces in the Field 2010 U.S. Missions Statistics" Archived 2011-01-04 at the Wayback Machine. Accessed November 19, 2010.
- ^ Assemblies of God Colleges and Universities. Accessed June 3, 2010.
- ^ Assemblies of God USA. 2015 Full Statistical Report, pg. 84. Accessed March 12, 2024.
- ^ Assemblies of God USA. 2008 Full Statistical Report, pg. 71-72, 39, 41. Accessed September 17, 2010.
- ^ Gospel Publishing House
- ^ Influence Magazine
- ^ AG News
- ^ Worldview
- JSTOR 1386574.
- ^ "2008 Yearbook of American & Canadian Churches". The National Council of Churches. Archived from the original on April 8, 2010. Retrieved December 9, 2009.
- ^ a b c d "2022 Full Statistical Report" (PDF). Assemblies of God USA. Archived from the original on June 30, 2023.
{{cite web}}
: CS1 maint: unfit URL (link) - ^ a b "2000 Religious Congregations and Membership Study". Glenmary Research Center. Retrieved December 9, 2009.
- ^ Poloma 1989, p. 19
- ^ Roozen & Nieman 2005, pp. 82–83
- ^ "AG Adherents by Race 2001-2022" (PDF). Statistics of the Assemblies of God USA. Retrieved 2024-03-22.
{{cite web}}
: CS1 maint: url-status (link) - ^ Lipka, Michael (2015-07-27). "The most and least racially diverse U.S. religious groups". Pew Research Center. Retrieved 2024-03-22.
- ^ "Executive Presbytery". Assemblies of God USA. Retrieved 2024-03-22.
{{cite web}}
: CS1 maint: url-status (link)
References
- Assemblies of God USA (2007). Minutes of the 52nd Session of the General Council of the Assemblies of God. Accessed October 12, 2010.
- Assemblies of God USA (2009). Minutes of the 53rd Session of the General Council of the Assemblies of God, with Revised Constitution and Bylaws. Accessed October 12, 2010.
- Beaman, Jay (2009) [1989]. Pentecostal Pacifism: The Origin, Development, and Rejection of Pacific Belief Among the Pentecostals. Pentecostals, Peacemaking, and Social Justice. Vol. 1 (reprint ed.). Hillsboro, Kansas: Wipf and Stock Publishers. ISBN 9781606088739.
- Blumhofer, Edith L. (1993). Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. University of Illinois Press. ISBN 978-0-252-06281-0.
- Creech, Joe (1996). "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History". Church History. 65 (3). Cambridge University Press: 405–424. S2CID 162401825.
- Holdcroft, L. Thomas (1980). "The New Order of the Latter Rain". .
- McGee, Gary B. (2004). People of the Spirit: The Assemblies of God. Gospel Publishing House. ISBN 0-88243-099-8.
- Patterson, Eric; Rybarczyk, Edmund, eds. (2007). The Future of Pentecostalism in the United States. New York: Lexington Books. ISBN 978-0-7391-2102-3.
- ISBN 978-0-87049-607-3.
- Poloma, Margaret M.; Green, John C. (2010). The Assemblies of God: Godly Love and the Revitalization of American Pentecostalism. New York University Press. ISBN 978-0-8147-6783-2.
- Robeck, Cecil M. (2003). "An Emerging Magisterium? The Case of the Assemblies of God". Pneuma. 25 (2). Brill: 164–215. .
- Robeck, Cecil M. Jr. (May 2005). "The Past: Historical Roots of Racial Unity and Division in American Pentecostalism". Cyberjournal for Pentecostal-Charismatic Research. 14. Pentecostal-Charismatic Theological Inquiry International.
- Robins, R. G. (2010). Pentecostalism in America. Praeger. ISBN 978-0-313-35294-2.
- Rodgers, Darrin J. (2008). "The Assemblies of God and the Long Journey Toward Racial Reconciliation" (PDF). Assemblies of God Heritage Magazine. 28: 50–61.
- Roozen, David A.; Nieman, James R., eds. (2005). Church, Identity, and Change: Theology and Denominational Structures in Unsettled Times. William B. Eerdmans Publishing Company. ISBN 978-0-8028-2819-4.
- Saggio, Joseph J. (2009). "Toward an Indigenous Model of Native American Ministry within the Assemblies of God". Pneuma. 31 (1). Brill: 85–104. .
- ISBN 978-0-8028-4103-2.
Further reading
- Horton, Stanley M., ed. Systematic Theology, Rev. ed. Springfield, Missouri: Logion Press/Gospel Publishing House, 2012. ISBN 978-0-88243-855-9.
- With contributions from 20 Assemblies of God scholars, Gospel Publishing House describes it as "The authority on the theology of Pentecostal faith".
- Menzies, William W. Anointed to Serve: The Story of the Assemblies of God. Springfield, Missouri: Gospel Publishing House, 1984. ISBN 978-0-88243-465-0.
- Originally printed in 1971, OCLC 164023.
- Originally printed in 1971,
- Menzies, William W. Bible Doctrines: A Pentecostal Perspective. Gen. ed. Stanley M. Horton. Springfield, Missouri: Logion Press/Gospel Publishing House, 1993. ISBN 978-0-88243-318-9.
- This book is read by ministerial candidates in preparation for the ordination examination.
External links
- Official website
- Flower Pentecostal Heritage Center (Assemblies of God archives), one of the largest collections of materials documenting the global Pentecostal movement; its website contains free research tools, including over 350,000 digitized pages of periodicals and an online catalog with over 110,000 entries.
- "The Assemblies of God" (2007), I Believe with Dennis Wholey