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Olufunke Adeboye

© Koninklijke Brill NV, Leiden, 2007 DOI: 10.1163/157007407X178238 Pneuma 29 (2007) 24-58 www.brill.nl/pneu ‘Arrowhead’ of Nigerian Pentecostalism: Th e Redeemed Christian Church of God, 1952-2005 Olufunke Adeboye Dept. of History and Strategic Studies, University of Lagos, Akoka, Yaba, Lagos

Stephan Hunt

PNEUMA: The Journal of the Society for Pentecostal Studies, Volume 24, No. 2, Fall 2002 “A Church for All Nations”: The Redeemed Christian Church of God Stephan Hunt One of the most signiŽ cant developments within the broad Pentecostal movement has been the rise of independent African churches

Bramwell Osula

Book Reviews / Pneuma 31 (2009) 291-329 311 Asonzeh Ukah, A New Paradigm of Pentecostal Power: A Study of the Redeemed Christian Church of God in Nigeria (Trenton, NJ: Africa World Press, Inc., 2008). xviii + 410 pp., $34.95, paper. In A New Paradigm of Pentecostal Power Ukah delves into the

The Prosperity Gospel in the African Diaspora

Unethical Theology or Gospel in Context?

Mika Vähäkangas

conference in Nairobi 2010 for their feedback on this paper. This article explores the nature and effects of the prosperity gospel in the Hosanna Chapel congregation of the Redeemed Christian Church of God ( rccg ) 1 in Helsinki, Finland. In its early years in Nigeria, from the 1950s until the 1980s, the

Clifton Clarke

transmigration black Pentecostal churches beyond the fi rst and second generation. It looks at the older West Indian Pentecostal churches (New Testament Church of God) and the new West African churches (Redeemed Christian Church of God) and asks, what are the lessons of continuity and renewal that they can

Pavol Bargár

of Prague, the Czech Republic. These are ‘The Mountain of Fire & Miracles Ministries’, ‘Covenant Parish Prague’ of ‘The Redeemed Christian Church of God’, and ‘The Holy Ghost End Time Ministries Intl.’ respectively. The present article will analyze different strategies the three case-study churches

Stian Sørlie Eriksen

Norway think and say with regard to mission and prayer, but also what they do. Using examples primarily from African-led migrant/international churches – in particular the Redeemed Christian Church of God ( rccg ) – I ask in this article more specifically how and why these migrant churches understand

Christian Migrant Communities

Transnational, Transcultural, and Translocal Discourses of Change

Tomas Sundnes Drønen

), in order to describe how members of the Redeemed Christian Church of God ( RCCG ) in London interacts with the church headquarter in Nigeria in a rich variety of ways, an example we will return to shortly. Afe Adogame uses the term “transnational migration” in order to describe the “complex, pendular

Martha Frederiks and Ramon Sarró

the United Kingdom. In their article on the Redeemed Christian Church of God they explore the manifold ways in which the RCCG relates to the British state and argue that migrant churches’ patterns of relat- ing to the government should be understood against the background of church-state relations in

,” Festival News March ( 2008 ), 44 – 45 . Adeoboye , Olufunke , “Arrowhead of Nigerian Pentecostalism: Th e Redeemed Christian Church of God, 1952–2005,” Pneuma 29 ( 2007 ), 24 – 58 . ———, “Transnational Pentecostalism in Africa. Th e Redeemed Christian Church of God, Nigeria,” in: Mary Laurent Fouchard