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This study compares the psychological type profile of pastors who lead Pentecostal churches in Singapore with wider population norms. Data provided by 117 pastors who completed the Francis Psychological Type Scales (FPTS: Francis, 2005) demonstrate that, compared with the wider population norms, these leaders were more likely to prefer introversion, sensing, feeling and judging. The implications of these findings are briefly discussed in relation to ministry, missionary training and mission.

Psychological type theory proposes that people make decisions through using one of two dichotomous judging functions (thinking and feeling). People who prefer thinking make judgements based on impersonal logic and tend to be objective and tough-minded, while people who prefer feeling make judgements based on personal values and tend to be compassionate and tender-hearted. This study explores the notion that the judging functions are key predictors of individual differences in terms of religiosity. The psychological type preferences of a sample of 190 male Assemblies of God bible college students were assessed using Form G (Anglicised) of the Myers-Briggs Type Indicator. The data revealed preferences for thinking over feeling, and the implications of this finding are explored.

Reviews several books. 'Philosophy Matters,' by Roger Trigg; 'Deontology,' by Stephen Darwall; 'Ordinary Theology: Looking, Listening and Learning in Theology,' by Jeff Astley. 24 2 257

Based on original empirical data collected from adolescents in Europe (N = 9003) this paper focuses the lifeworlds of young people. It analyses negative and positive patterns of attitude and combines them with further concepts: personal life perspectives, various key values and political attitudes. Technically, the attitude towards Europe acts as the dependent variable whereas the remaining concepts are used as independent variables. The empirical results show Turkish and Polish adolescents are more critical towards Europe than adolescents living in 'old' Europe. Furthermore, the data show that those who hold negative expectations about their personal futures are likely also to be Eurosceptical.

In examining the contribution of the seven Sunderland conventions to the development of the Pentecostal movement in Britain, I make a number of assumptions. These assumptions are that the pentecostal movement begins in a state of disorganisation and, through a process of networking, conferences, emerging consensus and organisational initiatives, gradually turned into a series of discrete and separate denominations incorporating recognisably Pentecostal distinctives. The eventual variations between the denominations are partly doctrinal and partly administrative, and these differences depend upon factors that lie outside Sunderland. Sunderland is therefore important in the transitioning stage from the initial disorganised state to the eventual organised state.

Psychological type theory proposes that people make decisions through using one or two dichotomous judging functions (thinking and feeling). People who prefer thinking make judgements based on impersonal logic and tend to be objective and tough-minded, while people who prefer feeling make judgements based on personal values and tend to be compassionate and tender-hearted. This study explores the notion that the judging functions are key predictors of individual differences in terms of religiosity. The psychological type preferences of a sample of 190 male Assemblies of God theological college students were assessed using form G (Anglicised) of the Myers-Briggs Type Indicator. The data revealed preferences for thinking over feeling, and the implications of this finding are explored.

While in 1933 Adolf Hitler emerged from the brown quagmire of National Socialism to become Chancellor of the Reich and to establish his totalitarian state, a New-Testament apostolic church developed in the same city. Its leader, Karl Fix, bravely offered Hitler resistance. Neither the ban on public gatherings issued in 1934, nor the permanent control by the GESTAPO could quench the burning zeal of the new converts. In 1934, many more than 1,000 participants were counted in the services; many of them experienced miraculous healings. Through his literature mission, Fix was able to distribute around two million tracts in more than 12 countries. Thus the movement rapidly spread beyond the German borders. Encouraged by his prophetic view, Fix frankly warned the people of the self-proclaimed “Fuehrer”. The Swiss historian Walter Hollenweger, whose standard work Enthusiastisches Christentum - Die Pfingstbewegung in Geschichte und Gegenwart published in 1969, which, in its translation of 1997, was entitled Pentecostalism Origins and Developments Worldwide, merely mentions the Volksmission in a marginal note without dealing with its historical significance. This article, after giving a short survey of how the German Pentecostal Movement came into being, points out the contribution of the Volksmission, focusing on its establishment over the years between 1933 and 1945. The theology of the Volksmission, which is classically Pentecostal, awaits a further article.

Based on original empirical data collected from adolescents in Europe (N=9003) this paper focuses on the lifeworlds of young people. It analyses negative and positive patterns of attitude and combines them with further concepts: first, personal life perspectives, various key values and political attitudes, second, religious attitudes towards church(es), religions, world views and religious education. Technically, the attitude towards Europe acts as the dependent variable whereas the remaining concepts are used as independent variables. The empirical results show Turkish and Polish adolescents are more critical of Europe than adolescents living in “old” Europe. Furthermore, the data show that those who have negative expectations about their personal futures and follow a more traditional religious world view are likely also to be Eurosceptical.

There are two main historical works on Assemblies of God in Britain. The first is Donald Gee's Wind and Flame (originally published under the title The Pentecostal Movement in 1941; later revised and enlarged for publication in 1967). Gee was intimately involved in much of AoG's development not only in the British Isles but also overseas, There are, however, three things which Donald Gee fails to do and which I decided to attempt in the history which follows. First, and very properly, Gee underestimates his own contribution to the shape of British pentecostalism. A natural modesty prevented Gee from seeing all the value of his own efforts. Second, Gee very rarely gives the source of any information he cites. There is a complete absence of footnotes, references, printed materials and the like in his book. We simply do not know what and whom he consulted when he wrote. And, third, Gee fails to make any mention of the immense social and technological changes which took place in his life time. He gives us the foreground without the background, and yet the background was important. It matters, for example, that ordinary commercial air travel opened up after the 1939-45 war or that telephones became common in the 1950s. The Pentecostal movement did not develop in a vacuum and sometimes successful events are explicable by reference to forgotten factors. For example, the success of the great Stephen Jeffreys crusades makes more sense when one knows that, at one stage, he moved from town to town, each within easy travelling distance of the others; this allowed those who had been attracted by one set of meetings to travel to the next. Or that these crusades took place when the national health service in Britain did not exist and people were more desperate in their search for healing. The second main work is Walter Hollenweger's The Pentecostals (SCM, 1972). This sets British pentecostalism in a world wide context and allows comparisons with Pentecostal churches in Latin America, Canada, Australia, New Zealand, the Continent and North America. Inevitably, therefore, Hollenweger's book paints on a broad canvas and omits many events within British Assemblies of God. At the end of this thesis a list is given of all the people I interviewed or consulted by phone. Not listed, however, because references are given at appropriate places in the text or notes, are the various documents which became available to me. These included letters, handbills, newspaper cuttings, minute books, diaries, reports submitted to the General Conference, accounts, short-lived magazines and, of course, all the volumes of Redemption Tidings. Undoubtedly Redemption Tidings proved to be the richest source of information. It was published continuously from 1924-85 and contained a whole variety of articles, crusade reports, letters, editorials, stenographically recorded sermons, advertisements and the like which, more than any other single source, recreate early pentecostalism. Redemption Tidings was published monthly 1924-33 and then fortnightly 1934-1956 and weekly 1956-1985. So far as the ordering of the following history is concerned, I have simply moved forward decade by decade and with little attempt to group subjects together thematically. This rather unimaginative approach has the virtue of being systematic and it was used by Adrian Hastings in his excellent A History of English Christianity: 1920-1985 (Collins, 1986). At the start of each major section, I have briefly outlined the economic and political events of the era. At the end of each major section, I have paused for sociological comment. These comments are not intended to be exhaustive. Rather, I have used some of the tools and concepts of sociology to illuminate the historical development previously described. Alternation between description and analytic comment is slightly clumsy, but seemed to be the only sensible way of handling the overall task. The events of Pentecostal history are simply not well enough known to take them for granted: they need to be described first. Any attempt to describe them while simultaneously analysing them would have proved confusing in the extreme. It is also necessary to point out that this history pays particular attention to Pentecostalism in Britain and only mentions missionary work overseas to the extent that this it is relevant to what was happening in Britain. In some respects this is unfortunate, but to do justice to the extraordinary work of men and women in various continents of the world would require a separate study of comparable length.

A nine country survey of the life orientations, values and institutional trust of 8948 young people at the upper end of the secondary school age range was set up at the University of Würzburg in the year 2000. Key findings demonstrate that these young people value personal autonomy and are orientated to success in their professional lives and that they especially trust human rights and environmental groups. Religion is associated positively with humanitarianism and in some countries negatively with modernity. These findings provide an indication of the typical life stances of future opinion-formers and illustrate methodological issues thrown up by international research.