Assemblies of God USA

==== Numerical growth, Hispanic outreach and racial reconciliation ====
The Assemblies of God emerged as the leading Pentecostal denomination in terms of status, wealth, influence, and global adherence.{{Sfn|Robins|2010|p=132–133}} In the 1980s, the Assemblies of God saw rapid growth in the U.S., for several years ranking as the fastest growing American denomination. This growth was mainly the result of its Hispanic outreach (in 1988 Hispanic members made up some 15 percent of the fellowship's total constituency).{{Sfn|Blumhofer|1993|pp=244–245}} The growth of an Asian immigrant constituency was also recognized in this decade when the first Korean district was created. The Assemblies of God gained national visibility in the late 1980s from the popularity and later scandals surrounding two of its ministers, [[Jimmy Swaggart]] and [[Jim Bakker]].{{Sfn|Blumhofer|1993|p=255}} The Assemblies of God launched an effort to increase evangelism and growth in the 1990s called the "Decade of Harvest". Such efforts failed to sustain the impressive growth of the 1980s, however. From 2003 to 2008, growth had slowed to an average annual increase of just over 1 percent.{{Sfn|Robins|2010|p=132–133}}

With increased growth came increased acceptance and acculturation. Since the 1980s, a growing number of AG ministers have been educated and risen to leadership positions at evangelical institutions, such as [[Fuller Theological Seminary]], [[Gordon-Conwell]], and [[Trinity Evangelical Divinity School]].{{Sfn|Robins|2010|p=132–133}} This "evangelicalization of the Assemblies of God" has led to the weakening of Pentecostal distinctives, especially the doctrine of initial evidence.<ref name=Roozen40>Russell P. Spittler quoted in {{harvnb|Roozen|Nieman|2005|pp=40–41}}</ref> Other traditional practices, such as holding [[prayer meeting]]s and altar services, have faded over time as well. Despite the efforts of denominational leaders to reassert Pentecostal identity and remain more than "evangelicals plus tongues", the process of acculturation has continued.{{Sfn|Robins|2010|p=132–133}} 

Additionally, the Assemblies of God leadership alongside other predominantly and traditionally white Christian denominations renounced racism during the 1990s,<ref>{{Cite web |last=Grady |first=J. Lee |title=Pentecostals Renounce Racism |url=https://www.christianitytoday.com/ct/1994/december12/4te058.html |access-date=2022-09-03 |website=ChristianityToday.com |language=en |quote=Throughout the meetings, sponsored by the 46-year-old Pentecostal Fellowship of North America (PFNA), white leaders expressed regrets that their history has been tainted by openly racist attitudes. One historian, Cecil Robeck of Fuller Theological Seminary, presented a 71-page paper describing, among other prejudices, how an Assemblies of God presbyter justified segregation in the South by teaching that God intended the races to live separately. The "father of American Pentecostalism," Charles Parham, continued to endorse the Ku Klux Klan as late as 1927, Robeck said. Breaking with the past: PFNA board members demonstrated their change of heart and mind by dissolving their organization. Then they formed a new interracial group, the Pentecostal/Charismatic Churches of North America, or PCCNA. Its founders include top bishops of the largest African-American Pentecostal denomination in the United States, the 5 million-member Church of God in Christ (COGIC), based in Memphis.}}</ref> seeking to reconcile with the Church of God in Christ and others following the civil rights movement and its cultural effect on American society. In 2007, according to Joe Newman in ''Race and the Assemblies of God Church: The Journey from Azusa Street to the "Miracle of Memphis"'',<ref name=":0" />

{{Blockquote|text=...that although current Assemblies of God leaders have embraced the concept of an integrated church fellowship that no longer excludes African Americans, there is virtually no evidence of wide acceptance of this concept at the local church level in the denomination.}}