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In 100 years, it has spread from a handful of people in Topeka, Kansas and in Los Angeles, California to hundreds of millions throughout the world. The latest estimate is that half a billion people are involved in Pentecostalism. The movement is regarded as a 'third force' in Christendom, with Roman Catholicism and Protestantism.
False Religions
Early Pentecostals have considered the movement a latter-day restoration of the church's apostolic power, and historians such as Cecil M. Robeck Jr. and Edith Blumhofer write that the movement emerged from late 19th-century radical evangelical revival movements in America and in Great Britain.
Pentecostalism's dark side: Troublesome teachings and practices
Within this radical evangelicalism, expressed most strongly in the Wesleyan–holiness and Higher Life movements, themes of restorationism, premillennialism, faith healing, and greater attention on the person and work of the Holy Spirit were central to emerging Pentecostalism. Believing that the second coming of Christ was imminent, these Christians expected an end time revival of apostolic power, spiritual gifts, and miracle-working.
Spread and opposition:
Pentecostalism
Eschatology
Figures such as Dwight L. Moody and R. A. Torrey began to speak of an experience available to all Christians which would empower believers to evangelize the world, often termed baptism with the Holy Spirit.
Certain Christian leaders and movements had important influences on early Pentecostals. The essentially universal belief in the continuation of all the spiritual gifts in the Keswick and Higher Life movements constituted a crucial historical background for the rise of Pentecostalism. Albert Benjamin Simpson (1843–1919) and his Christian and Missionary Alliance (founded in 1887) was very influential in the early years of Pentecostalism, especially on the development of the Assemblies of God. Another early influence on Pentecostals was John Alexander Dowie (1847–1907) and his Christian Catholic Apostolic Church (founded in 1896). Pentecostals embraced the teachings of Simpson, Dowie, Adoniram Judson Gordon (1836–1895) and Maria Woodworth-Etter (1844–1924; she later joined the Pentecostal movement) on ) on healing. Edward Irving's Catholic Apostolic Church (founded c. 1831) also displayed many characteristics later found in the Pentecostal revival.
Isolated Christian groups were experiencing charismatic phenomena such as divine healing and speaking in tongues. The Holiness Pentecostal movement provided a theological explanation for what was happening to these Christians, and they adapted a modified form of Wesleyan soteriology to accommodate their new understanding.
Christian eschatology, Dispensationalism, and Futurism (Christianity)
Isolated Christian groups were experiencing charismatic phenomena such as divine healing and speaking in tongues.
The essentially universal belief in the continuation of all the spiritual gifts in the Keswick and Higher Life movements constituted a crucial historical background for the rise of Pentecostalism.
Comprising over 700 denominations and many independent churches, Pentecostalism is highly decentralized. No central authority exists, but many denominations are affiliated with the Pentecostal World Fellowship. With over 279 million classical Pentecostals worldwide, the movement is growing in many parts of the world, especially the Global South and Third World countries.
Since the 1960s, Pentecostalism has increasingly gained acceptance from other Christian traditions, and Pentecostal beliefs concerning the baptism of the Holy Spirit and spiritual gifts have been embraced by non-Pentecostal Christians in Protestant and Catholic churches through their adherence to the Charismatic movement.
Together, worldwide Pentecostal and Charismatic Christianity numbers over 644 million adherents. While the movement originally attracted mostly lower classes in the global South, there is a new appeal to middle classes. Middle-class congregations tend to have fewer members. Pentecostalism is believed to be the fastest-growing religious movement in the world.
The majority of converts and church-goers were female.
The first person to receive Spirit baptism with the evidence of speaking in tongues was a woman
Women were vital to the early Pentecostal movement. Believing that whoever received the Pentecostal experience had the responsibility to use it towards the preparation for Christ's second coming, Pentecostal women held that the baptism in the Holy Spirit gave them empowerment and justification to engage in activities traditionally denied to them.
Pentecostals are continuationists, meaning they believe that all of the spiritual gifts. Prophetic utterance at times might foretell future events
During the initial decades of the movement, Pentecostals thought it was sinful to take medicine or receive care from doctors.
In this centennial year of American Pentecostalism’s founding, however, some concerns about its enduring immaturity as a movement. Some non-Pentecostal religious scholars, such as Harvey Cox (Fire from Heaven) and Philip Jenkins (The Next Christendom), have succumbed to “Pentecostal chic”—a kind of romantic view of Pentecostalism as a much-needed spiritual movement of the poor and oppressed that fills the Western world’s “ecstasy deficit.” Missing in some of these accounts is an awareness of the movement’s dark side.
Endemic to Pentecostalism is a profoundly anti-intellectual ethos. It is manifested in a deep suspicion of scholars and educators and especially biblical scholars and theologians.
Another part of Pentecostalism’s dark side is rampant sexual and financial scandals. From early entecostal leader Charles Parham to Aimee Semple McPherson to Jim Bakker and Jimmy Swaggart, the movement has been wracked by charges of misconduct, many of which have been substantiated by investigators.
Other Christian movements have suffered similar scandals, but Pentecostalism seems particularly rife with them. Insiders know some of the reasons. Deeply embedded within the Pentecostal movement’s ethos is a cult of personality; charismatic leaders are put on pedestals above accountability and are often virtually worshiped by many of their followers.
Still another aspect of Pentecostalism’s dark side is its tendency to condone dishonesty on the part of influential and popular evangelists and ministers. Playing fast and loose with truth is rampant in Pentecostal circles, and is excused and even joked about as “speaking evangelistically.
To be continued in next issue of “Sister Dearest”
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