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.

• Well balanced coverage looking at historical, sociological, and political aspects

• Outlines theological view point - looks at the main beliefs of Pentecostals

• Considers the future for Pentecostals and Christians in general

In religious terms Pentecostalism was probably the most vibrant and rapidly-growing religious movement of the 20th century. Starting as a revivalistic and renewal movement within Christianity, it encircled the globe in less than 25 years and grew in North America and then in those parts of the world with the highest birth-rates. Characterised by speaking in tongues, miracles, television evangelism and megachurches, it is also noted for its small-group meetings, empowerment of individuals, liberation of women and humanitarian concerns.

Without the financial and military support of the state (as was the case with communism), it flourished in almost every conceivable socio-political environment. Even in Europe, where religion most frequently appeared tired and out of date, Pentecostalism might draw large crowds or, within mainline Christian congregations, flourish in a more muted charismatic form. When these two forms are added together, Pentecostalism and neo-Pentecostalism are thought to account for around 450 million people.

William K Kay outlines the origins and growth of Pentecostalism, looking at not only the theological aspects of the movement, but also the sociological influences of its political and humanitarian viewpoints.

Readership: Students of theology and religion, general readers interested in religion and spirituality, and religious professionals who want a concise overview of pentecostalism

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.