Titlebook: Gender and Pentecostal Revivalism; Making a Female Mini Leah Payne Book 2015 Palgrave Macmillan, a division of Nature America Inc. 2015 rel

Panther

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,“Thunder” and “Sweetness”: Authority and Gender in Pentecostal Performance,ppearances gave skeptics and followers alike impressive signals of womanliness and ministerial authority, but the bodily acts. performed within them in the form of revivalist preaching were what made them sacred vessels of the ministers’ messages. These “spatial practices—the ‘techniques of the body

Arteriography

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修剪過(guò)的樹(shù)籬

2634-5854 oretically innovative answer to an enduring question for Pentecostal/charismatic Christianities: how do women lead churches? This study fills this lacuna by examining the leadership and legacy of two architects of the Pentecostal movement - Maria Woodworth-Etter and Aimee Semple McPherson.978-1-349-

惡意

Engage in Free and Guerrilla Marketing, gendered male during the 1890s–1920s according to the era’s standards of masculinity. Revivalists in particular expressed this masculinity through rhetoric and displays of late-nineteenth- and early-twentieth-century manliness. Strategies that female revivalists employed to lead in an institution that was ideally masculine had limited success.

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https://doi.org/10.1007/978-1-4842-9810-7e attire. Then, this chapter demonstrates how Woodworth-Etter and McPherson aimed not to give a female version of male attire, but to give a visual representation of the biblical women that they claimed to be.

友好

Debugging, Caching, and Deployment,ly more well known than her predecessor, McPherson’s once-luminous star has largely faded into obscurity. In order to conclude a study on their authority, therefore, it is important to evaluate their legacies (or lack thereof) in Pentecostalism.

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,“Walking Bibles”: Narrating Female Pentecostal Ministry,worth-Etter and McPherson used to authorize their ministries. Their approaches show early Pentecostal hermeneutics at work and demonstrate how their biblical interpretations allowed the women to circumvent fundamentalist-modernist arguments about the Bible while supporting pastoral identities built on biblical prototypes.