Pourquoi les pentecôtistes unis préfèrent-ils les robes et les jupes pour la modestie ?

Blumhofer, E. L. (2006). Revisiting Azusa Street: A Centennial Retrospect. International Bulletin of Mission Research, 30, 59–64.

Bower, S. A. (2016). A Woman’s Glory: A Study Exploring Experiences of Spiritual Power and the Gendered Lives of Women in Two Pentecostal Communities in the USA and New Zealand.

Day, R. D., & Acock, A. (2013). Marital Wellbeing and Religiousness as Mediated by Relational Virtue and Equality. Journal of Marriage and Family, 75, 164–177.

Dyer, A. (2010). The missionary self-perception of pentecostal/charismatic church leaders from the global south in Europe, bringing back the Gospel, by Claudia Waehrisch-Oblau. Mental Health, Religion & Culture, 13, 105–107.

Francis, L. (2008). Family, Denomination, and the Adolescent World View: An Empirical Enquiry Among 13- to 15-Year-Old Girls in England and Wales. Marriage & Family Review, 43, 185–204.

Gaventa, B. (2008). INTERPRETING THE SCRIPTURES TOGETHER¯: SEEKING THE VISIBLE UNITY OF THE CHURCH.

Hoover, D. R., & Reimer, S. (2004). Things That Make for a Peaceable Kingdom: An Overview of Christianity and Cooperativeness across the Continental Divide.

Hunter, J. E. (1990). n-3 fatty acids from vegetable oils. American Journal of Clinical Nutrition, 51 5, 809–814.

Kanagy, C. (2012). Road Signs Revisited: A Comparison of Anabaptists in the Global South and the United States.

Kappelman, J. (2013). Not Just Sex That Sells: Religious Rhetoric and References in Contemporary Beer Branding.

Kärkkäinen, V. (2002). Toward a Pneumatological Theology of Religions: A Pentecostal-Charismatic Inquiry. International Review of Mission, 91, 187–198.

Leonnard, L., Sjahrifa, C., Fathia, C. A., & Daniya, D. (2019). Young Indonesian Muslim women consumer behavior toward modest sportswear. Journal of Business & Retail Management Research.

Losina, E., & Katz, J. (2018). Hydroxychloroquine: Another Battle Lost in the Campaign to Find Effective Therapies for Hand Osteoarthritis. Annals of Internal Medicine, 168, 442–443.

Martin, B. (2017). West Indian Pentecostals: Living Their Faith in New York and London. Journal of Contemporary Religion, 32, 349–350.

May, T., & Silverman, R. (2003). Bioterrorism Defense Priorities. Science, 301, 17–17.

Reviews and Notices. (1881). British Medical Journal, 2, 984–985.

Shattuck, G. H. (2004). Protestantism in America/That Old-Time Religion in Modern America: Evangelical Protestantism in the Twentieth Century. Anglican Theological Review, 86, 679.

Stephenson, C. (2013). Proclaiming the Mystery of Faith Together: Toward Greater Common Witness between Pentecostals and Roman Catholics on the Lord’s Supper. Journal of Ecumenical Studies, 48, 85.

A Cultural History of Hinduism in Antiquity. (2024).

Babota, V. (2014). V. Jonathan and the High Priestly Office: 159–152 b.c.e. 119–139.

Barber, M. (2014). Jesus as the Davidic Temple Builder and Peter’s Priestly Role in Matthew 16:16–19. Journal of Biblical Literature, 132, 935–953.

Batchelor, A. V. (2021). Visionary: the future welder. Communication and Critical/Cultural Studies, 18, 283–284.

Boloti, T., Scotti, F., Cumbro, C., & Linscheid, P. (2024). Clothing in Transition: Social, Symbolic, and Legal Aspects of Garments from Prehistory to the Early Byzantine Period. Zea Books.

Dochev, K. (2018). Кръстът – символ във византийското и българското монетосечене. 14, 137–149.

Dunsky, M. (2003). The High Priest: Face – Inner Face: A Dance Essay. Nashim: A Journal of Jewish Women’s Studies & Gender Issues, 6, 198–204.

Frood, E. (2003). Ritual Function and Priestly Narrative: the Stelae of the High Priest of Osiris, Nebwawy *. The Journal of Egyptian Archaeology, 89, 59–81.

Goa, D. J. (1979). The Incarnation of Meaning: Approaching the Material Culture of Religious Traditions. 8.

Isani, S. (2012). SEMIOTIC DIALECTICS OF LEGAL COURTROOM ATTIRE AND THE CROSS-CULTURAL EROSION OF PROFESSIONAL IDENTITY.

Kahlos, M. (2022). OROSIUS AND HISTORIOGRAPHY. The Classical Review, 73, 157–159.

Kim, H. (2003). The Symbolic Meaning of the Priestly Costume Depicted in the Bible. Korean Journal of Human Ecology, 12, 377–387.

Lehman, M. (2014). Dressing and Undressing the High Priest: A View of Talmudic Mothers. Nashim: A Journal of Jewish Women’s Studies & Gender Issues, 26, 52–74.

Marcello, F. (2024). Demonstratio et veritas. Priestly oracles in Pseudo-Philo’s Liber Antiquitatum Biblicarum. Journal for the Study of the Pseudepigrapha, 33, 217–233.

Mason, E. F. (2008). Chapter One. Hebrews’ Presentation Of Jesus As High Priest.

Muss-Arnolt, W. (1900). The Urim and Thummim. A Suggestion as to Their Original Nature and Significance. The American Journal of Semitic Languages and Literatures, 16, 193–224.

Nasr, R. Y. (2020). Priestly Ornaments and the Priesthood of the Mother of God. 40, 119–134.

Pena, J. X. (2021). Wearing the Cosmos: The High Priestly Attire in Josephus’ Judean Antiquities. Journal for the Study of Judaism.

Quick, L. (2021). Holy Garments for Glory and for Beauty (Exod 28:2). 84–120.

Quillien, L. (2019). Identity Through Appearance: Babylonian Priestly Clothing During the 1st Millennium BC. Journal of Ancient Near Eastern Religions, 19, 71–89.

Robertson, E. (1964). The ¸Ūrim and Tummim; What Were They? Vetus Testamentum, 14, 67–74.

Segal, M. (2007). The Responsibilities and Rewards of Joshua the High Priest according to Zechariah 3:7. Journal of Biblical Literature, 126, 717.

Winkle, R. E. (2012). Clothes Make the (One Like a Son of) Man: Dress Imagery in Revelation 1 as an Indicator of High Priestly Status. 50, 21.

Zuckier, S. (2022). Priestly Garments as Atoning Agents in Amoraic Literature. Religions.

김현, & ìŠ송옥. (2001). 구약 성ì„Å에 나타낊ì Å사장의 복식에 관핊연구. 51, 53–65.