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| Assembly of God | |
|---|---|
| Name | Assembly of God |
| Main classification | Protestant |
| Theology | Pentecostalism |
| Orientation | Evangelical |
| Founded date | 1914 |
| Founded place | Hot Springs, Arkansas |
| Founders | Ely Green, William H. Durham, Robert J. McNair |
| Headquarters | Springfield, Missouri |
| Congregations | varies by national body |
| Members | varies by national body |
Assembly of God
The Assembly of God is a Pentecostal denomination originating in the United States during the early 20th century that emphasizes charismatic experience, evangelism, and missionary work. It is associated with revival movements such as the Azusa Street Revival and figures connected to Charles Parham, William J. Seymour, and Aimee Semple McPherson. The movement established national and international networks, interacting with institutions like World Council of Churches, Lausanne Movement, and national governments in countries such as Brazil, South Korea, and Nigeria.
The movement emerged from early Pentecostal revivals and camp meetings influenced by leaders including Charles Fox Parham, William J. Seymour, and E. N. Bell. The formal organization was convened at a 1914 council in Hot Springs, Arkansas with delegates connected to ministries in Los Angeles, Chicago, and New York City. Early decades saw expansion through itinerant evangelists like Aimee Semple McPherson and organizational responses to events such as the Great Depression and both World War I and World War II. Postwar growth paralleled migrations to suburbs and the founding of Bible colleges such as Oral Roberts University and Lee University. International missions linked the movement to figures and movements in Argentina, South Africa, India, and Philippines.
Doctrine is rooted in Evangelical Protestant creeds and Pentecostal distinctives including baptism in the Holy Spirit, spiritual gifts, and sanctification. Theological references invoke texts and teachers such as John Wesley for holiness themes, Martin Luther for justification, and later interpreters like Donald Gee and G. Campbell Morgan. Eschatological views range from premillennialism associated with interpreters like John Nelson Darby to various dispensational perspectives present in literature by C. I. Scofield. The movement maintains positions on sacraments and ordinances, often aligning with traditions upheld by institutions such as Fuller Theological Seminary or debates present in journals tied to Pew Research Center and denominational publishing houses.
Structure combines congregational autonomy with cooperative national and international fellowships. National bodies often maintain headquarters similar to Springfield, Missouri hubs and convene general councils akin to assemblies in São Paulo or Manila. Leadership roles include pastors, bishops, and superintendents comparable to roles in denominations such as Southern Baptist Convention and United Methodist Church, while governance documents echo practices seen at Federal Council-type bodies. Educational oversight occurs through affiliated seminaries and Bible colleges like Ambassador University and regional training centers.
Worship blends contemporary music movements linked to Hillsong Church, liturgical elements, and charismatic expressions including speaking in tongues, prophecy, and healing services traced to revivals at Azusa Street. Practices include baptism by immersion and communion services resembling rites in Baptist and Methodist traditions. Music ministries and conferences reflect influences from artists and movements associated with Don Moen, Chris Tomlin, and Matt Redman, and large gatherings mirror events such as Keswick Convention and modern festivals.
The movement is represented by a plurality of national bodies across Africa, Asia, the Americas, Europe, and Oceania with substantial membership in countries like Brazil, Nigeria, South Korea, Philippines, and Mexico. Demographic studies reference data from organizations such as Pew Research Center, World Christian Database, and national censuses in Australia and Canada. Growth patterns since the 20th century include rapid expansion in the Global South and consolidation in parts of Europe and North America.
Influence extends into social services, education, and media through hospitals, schools, and broadcasting networks reminiscent of enterprises by Pat Robertson and Benny Hinn-affiliated outlets. Engagement with public life includes involvement in electoral politics in nations such as Brazil and United States and participation in humanitarian efforts coordinated with agencies like United Nations programs and NGOs. Cultural production includes literature, music, and film intersecting with creators from Hollywood and global media markets.
The movement has faced controversies over prosperity theology debates associated with televangelists like Kenneth Copeland and Joel Osteen, governance disputes in national fellowships, and disagreements on social issues reflecting tensions with groups like Human Rights Campaign or secular critics documented by outlets such as The New York Times and BBC News. Internal controversies include disciplinary cases involving clergy, financial transparency questions paralleling scandals in other denominations, and debates over theological ecumenism with organizations like World Council of Churches.
Category:Pentecostal denominations