Researching women s spirituality in the Brazilian Pentecostal ecclesiastical context, specifically in the early days of the founding of the Assembly of God Church in Brazil, in Belém-PA in 1911, is essential in this research, determining a historical-cultural outline of their important role in this Christian denomination found throughout the country. Although not fully recognized in this denomination, they seek to resemble their Lord, Jesus Christ, in all their spiritual and practical lives. The practice of the Pentecostal Christian Assembly woman, as it is currently shown in the Brazilian religious scene, where they are in the spotlight after a long period of silence imposed by their male leadership, is due to the impetus of the Swiss Pentecostal missionary Frida Vingren, wife of the founder of the Assembly of God Church, Gunna Vingren. By taking on most of the missionary tasks in the Church, on the occasion of her husband s fragile health, Frida Vingren, in the same strength of the Holy Spirit that was poured out on men and women at Pentecost, continued her missionary journey in Brazil, as the first female pastor of the denomination. Although not officially recognized even in the 21st century, because she was silenced and vilified by her misogynistic tormentors. If the women of the Assemblies of God Churches in Brazil are advancing towards recognition for the pastoral work that they continually carry out, with excellence, in preaching, social action, in prayer groups, in songs, in teaching and so many other tasks that are delegated to them, without abandoning the cultural responsibility also imposed on them historically, as family administrator, this is due to the historical encouragement given to them in the early days of the Assemblies of God Church in Brazil by the activities carried out by Frida, even though most of the Assemblies of God members are unaware of the importance and the pearl of great value that Frida Vingren was for the women of the denomination. Therefore, this research is a denunciation, reparation and dissemination of that which suffered and suffers the weight of the hand of the Christian misogynists of its time, a history that still remains in the shadows of the denomination lasting for more than 100 years, however contradictory, strange and absurd this statement may seem when one imagines a denomination that must live the Christ of God fully.