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Charismatic Movement

Charismatic Movement

The Charismatic Movement is a movement for the adoption of certain Pentecostal beliefs—specifically what are known as the bibilical charisms of Christianity: speaking in tongues, prophesying, etc.—within mainstream Protestant and Catholic churches. In the Roman Catholic church, the movement became particularly popular within the Filipino and Hispanic communities of the United States. Traveling priests and lay people associated with the movement often visit parishes and sing what are known as Charistmatic masses. It is thought to be the second largest distinct sub-movement within Roman Catholicism, along with Traditional Catholicism. It presents a difficult situation for many Church authorities, who may not agree with its teachings but find it difficult to oppose, because it is supported by some of the strongest remaining members of the Church. Main article: Catholic_Charismatic_Renewal see also: charismatic Category:Charismatic and Pentecostal Christianity

Pentecostal

The Pentecostal movement within protestant Christianity places special emphasis on the gifts of the Holy Spirit, as shown in the Biblical account of the Day of Pentecost. Pentecostalism is similar to the Charismatic movement, but developed earlier and separated from the mainstream church. Charismatic Christians, at least in the early days of the movement, tended to remain in their respective denominations.

Beliefs

Pentecostals believe that you must be saved by believing in Jesus as Lord and Saviour for the forgiveness of sins and to be made acceptable to God. Pentecostals believe in water baptism as an outward sign of conversion, and that the baptism in the Holy Spirit is a distinct spiritual experience that all who have believed on Jesus should receive. Pentecostals believe that the baptism in the Holy Spirit is always accompanied initially by the outward evidence of speaking in tongues. This is a major difference between Pentecostal and Charismatic Christians who believe that a Christian who is baptized in the Holy Spirit may exhibit other physical signs instead of speaking in tongues. The idea that one is not saved unless one speaks in tongues is rejected by most major Pentecostal denominations. Pentecostals also believe that the Bible has the final authority in matters of faith.

Theology

Theologically, most Pentecostal denominations are aligned with Evangelicalism in that they emphasize the reliability of the Bible and the need for conversion to faith in Jesus. Most Pentecostals also adhere to the doctrine of Biblical inerrancy. Pentecostals differ from Fundamentalists by placing more emphasis on personal spiritual experience and, in most cases, by allowing women in ministry. Pentecostals have a transrational worldview. Although Pentecostals are concerned with orthodoxy (correct belief), they are also concerned with orthopathy (right affections) and orthopraxy (right reflection or action). Reason is esteemed as a valid conduit of truth, but Pentecostals do not limit truth to the realm of reason. Dr. Jackie David Johns, in his work on Pentecostal formational leadership, states that the Scriptures hold a special place in the Pentecostal worldview because the Holy Spirit is always active in the Bible. For him, to encounter the Scriptures is to encounter God. For the Pentecostal, the Scriptures are a primary reference point for communion with God and a template for reading the world. One of the most prominent distinguishing characteristics of Pentecostalism from Evangelicalism is its emphasis on the work of the Holy Spirit. Pentacostals believe that everyone who is genuinely saved has the Holy Spirit living in them and working through them. But unlike most other Christians they believe that there is a second work of the Holy Spirit called the baptism of the Holy Spirit which opens a believer up to a closer fellowship with the Holy Spirit and empowers them for Christian service. Speaking in tongues, also known as glossolalia, is the normative proof, but not the only proof, of the baptism with the Holy Spirit. Some major Pentecostal churches also accept the corollary that those who don't speak in tongues have not received the blessing that they call "The Baptism of the Holy Spirit". This claim is uniquely Pentecostal and is one of the few consistent differences from Charismatic theology. Some ministers and members admit that a believer might be able to speak in tongues, but for various personal reasons (such as a lack of understanding) might not. This would be the only case where a believer would be filled with the Holy Spirit, but not exhibit the so-called "initial physical evidence" of speaking in tongues. This, however, would be a minority perspective. Pentecostals believe that there are two different types of instances of speaking in tongues. One being tongues as a prayer language given at the baptism of the Holy Spirit. They believe that all Christians can be baptized with the Holy Spirit and speak in tongues as a prayer language if they geniunely ask God and wait on His timing for it to occur. The second type of situation that Pentecostals believe speaking in tongues occurs is public utterances. They believe that someone who is given the gift of speaking in tongues may speak in tongues in a church service or other Christian gathering for everyone to hear. They believe that God will give another Christian present the gift of interpretation and that the Christian with the gift of interpretation will be able to speak what the first person did in the language of the audience so that everyone can understand what was said and be edified. They believe that only some people are given the gift of speaking in tongues while everyone has the opportunity to receive a prayer language. Critics charge that this doctrine does not mesh well with what they believe to be Paul's criticism of the early Corinthian church for their obsession with speaking in tongues, Paul stated that speaking in tongues is only one of the gifts of the spirit and is not gifted to all, there are other gifts that are given to others, the power of Prophesy for one.(see [http://www.biblegateway.com/passage/?search=1%20Corinthians%2012-14&version=31 1 Corinthians, chapters 12-14] in the New Testament). Advocates say that the Pentecostal position aligns closely with Luke's emphasis in the book of [http://www.biblegateway.com/passage/?search=Acts%2019:5-6&version=31 Acts] and reflects a more sophisticated use of hermeneutics. Dr. Dale A. Robbins writes in regards to charismatic beliefs that Church history argues against the idea that charismatic gifts went away shortly after the apostolic age. Dr. Robbins quotes the early church father Irenaeus (ca. 130-202) as writing the following,"...we hear many of the brethren in the church who have prophetic gifts, and who speak in tongues through the spirit, and who also bring to light the secret things of men for their benefit [word of knowledge]...". Dr. Robbins also cites Irenaues writing the following, "When God saw it necessary, and the church prayed and fasted much, they did miraculous things, even of bringing back the spirit to a dead man." According to Dr. Robbins Tertullian (ca. 155–230) reported similar incidents as did Origen (ca. 182 - 251), Eusebius (ca. 275 – 339), Firmilian (ca. 232-269), and Chrysostom (ca. 347 - 407).[http://www.victorious.org/sprgifts.htm] Some Pentecostal churches hold to Oneness theology, which decries the traditional doctrine of the Trinity as unbiblical. The largest Pentecostal Oneness denomination in the United States is the United Pentecostal Church. Oneness Pentecostals, are sometimes known as "Jesus-Name", "Apostolics", or by their detractors as "Jesus only" Pentecostals. This is due to the belief that the original Apostles baptized converts in the name of Jesus. They also believe that God has revealed Himself in different roles rather than three distinct persons. The major trinitarian pentecostal organizations, however, including the Pentecostal World Conference and the Fellowship of Pentecostal and Charismatic Churches of North America, have condemned Oneness theology as a heresy and refuse membership to churches holding this belief. This same holds true for the Oneness Pentecostal towards trinitarian churches.

History

The Pentecostal movement was also prominent in the Holiness movement who were the first to begin making numerous references to the term "pentecostal" such as in 1867 when the Movement established The National Camp Meeting Association for the Promotion of Christian Holiness with a notice that said: [We are summoning,] irrespective of denominational tie...those who feel themselves comparatively isolated in their profession of holiness…that all would realize together a Pentecostal baptism of the Holy Ghost.... Although the 1896 Shearer Schoolhouse Revival in Cherokee County, North Carolina might be regarded as a precursor to the modern Pentecostal movement, modern Pentecostalism began around 1901. It is the generally accepted that its origin dates from when Agnes Ozman received the gift of tongues (glossolalia) during a prayer meeting at Charles Fox Parham's Bethel Bible College in Topeka, Kansas in 1901. Parham, a minister of Methodist background, formulated the doctrine that tongues was the "Bible evidence" of the Baptism of the Holy Spirit. It should be noted that Pentecostalism has been practiced since the "upper room" experience as mentioned in the book of Acts, with sects continuing to practice and obey what Peter, an apostle of Christ, commanded in Acts 2:38. Parham left Topeka and began a revival meeting ministry which led to a link to the Azusa Street Revival through William J. Seymour whom he taught in his school in Houston, although because Seymour was African American, he was only allowed to sit outside the room to listen. The expansion of the movement started with the Azusa Street Revival, beginning April 9, 1906 at the Los Angeles home of Edward Lee, who experienced what he felt to be an infilling of the Holy Spirit during a prayer meeting. The attending pastor, William J. Seymour, also claimed that he was overcome with the Holy Spirit on April 12, 1906. On April 18, 1906, the Los Angeles Times ran a front page story on the movement. By the third week in April, 1906, the small but growing congregation had rented an abandoned African Methodist Episcopal Church at 312 Azusa Street and organized as the Apostolic Faith Mission. The first decade of Pentecostalism was marked by interracial assemblies, "...Whites and blacks mix in a religious frenzy,..." according to a local newspaper account. This lasted until 1924, when the church split along racial lines (see Apostolic Faith Mission). However, interracial services continued for many years, even in parts of the segregated U.S. South. When the Pentecostal Fellowship of North America was formed in 1948, it was made up entirely of Anglo-American Pentecostal denominations. This was one reason why the United Pentecostal Church would not join and its interracial policy has remained throughout its history. In 1994, segregated Pentecostals returned to their roots of racial reconciliation and proposed formal unification of the major white and black branches of the Pentecostal Church, in a meeting subsequently known as the Memphis Miracle. This unification occurred in 1998, again in Memphis, Tennessee. The unification of white and black movements led to the restructuring of the Pentecostal Fellowship of North America to become the Pentecostal/Charismatic Churches of North America. During the beginning of the twentieth century, Albert Benjamin Simpson became closely involved with the growing Pentecostal movement. It was common for Pentecostal pastors and missionaries to receive their training at the Missionary Training Institute that Simpson founded. Because of this, Simpson and the Christian and Missionary Alliance (C&MA) (an evangelistic movement that Simpson founded) had a great influence on Pentecostalism, in particular the Assemblies of God and the Foursquare Church. This influence included evangelistic emphasis, C&MA doctrine, Simpson's hymns and books, and the use of the term 'Gospel Tabernacle,' which evolved into Pentecostal churches being known as 'Full Gospel Tabernacles.' From the late 1950s onwards, the Charismatic movement, which was to a large extent inspired and influenced by Pentecostalism, began to flourish in the mainline Protestant denominations, as well as the Roman Catholic church. Unlike "Classical Pentecostals," who formed strictly Pentecostal congregations or denominations, Charismatics adopted as their motto, "Bloom where God planted you." In the United Kingdom, the first Pentecostal church to be formed was the Apostolic Church. This was later followed by the Elim Church. In Sweden, the first Pentecostal church was Filadelfiaförsamlingen in Stockholm. Pastored by Lewi Pethrus, this congregation, originally Baptist, was expelled from the Baptist Union of Sweden in 1913 for doctrinal differences. Today this congregation has about 7000 members and is the biggest Pentecostal congregation in northern Europe. As of 2005, the Swedish pentecostal movement has approximately 90,000 members in nearly 500 congregations. These congregations are all independent but cooperate on a large scale. Swedish Pentecostals have been very missionary-minded and have established churches in many countries. In Brazil, for example, churches founded by the Swedish Pentecostal mission claim several million members. The history of pentecostalism in Australia has been documented by Dr Barry Chant in Heart of Fire (1984, Adelaide: Tabor).

Adherents

Christianity Today reported in an article titled [http://www.ctlibrary.com/ct/1998/november16/8td28a.html World Growth at 19 Million a Year] that according to historian Vinson Synan, dean of the Regent University School of Divinity in Virginia Beach, about 25 percent of the world's Christians are Pentecostal or charismatic. The largest Pentecostal denominations in the United States are the Assemblies of God, the Church of God in Christ, Church of God (Cleveland) and the United Pentecostal Church. According to a Spring 1998 article in Christian History, there are about 11,000 different pentecostal or charismatic denominations worldwide. The size of Pentecostalism in the U.S. is estimated to be more than 20 million including approximately 918,000 (4%) of the Hispanic-American population, counting all unaffiliated congregations, although the numbers are uncertain, in part because some tenets of Pentecostalism are held by members of non-Pentecostal denominations in what has been called the charismatic movement. Pentecostalism was conservatively estimated to number around 115 million followers worldwide in 2000; other estimates place the figure closer to 400 million. The great majority of Pentecostals are to be found in Third World countries (see the Statistics subsection below), although much of their international leadership is still North American. Pentecostalism is sometimes referred to as the "third force of Christianity." The largest Christian church in the world is the Yoido Full Gospel Church in South Korea, a Pentecostal church. Founded and led by David Yonggi Cho since 1958, it had 780,000 members in 2003. The True Jesus Church, an indigenous church founded by Chinese believers on the mainland but whose headquarters is now in Taiwan. The Apostolic Church is the fastest growing church in the world. According to Christianity Today, Pentecostalism is "a vibrant faith among the poor; it reaches into the daily lives of believers, offering not only hope but a new way of living." [http://www.christianitytoday.com/ct/2000/013/36.107.html]. In addition, according to a 1999 U.N. report, "Pentecostal churches have been the most successful at recruiting its members from the poorest of the poor." [http://www.christianitytoday.com/ct/2000/013/36.107.html] Also, according to Christianity today, in Brazilian churches, where Pentecostal Christians are often very poor "Preachers constantly ask parishioners to give what seem like laughable sums of money; these people tithe 20, 30, and sometimes as much as 50 percent of their income." [http://www.christianitytoday.com/ct/2000/013/36.107.html] Christianity Today also noted that Brazilian Pentecostals talk of Jesus as someone real and close to them and doing things for them including providing food and shelter. [http://www.christianitytoday.com/ct/2000/013/36.107.html] In addition, according to Christianity Today, "Scholars have long branded Pentecostalism an eminently "otherworldly" religion, focused more on things above than the mundane below. To many that seems like a foregone conclusion, given the movement's emphasis on charismatic experiences, intense religiosity, and ascetic tendencies. Even highly respected Pentecostal scholars argue this point." [http://www.christianitytoday.com/ct/2000/013/36.107.html]

Statistics


- Africa: 41.1 million
  - Nigeria: 12.1 million
  - Kenya: 4.1 million
  - South Africa: 3.4 million
  - Ethiopia: 2.6 million
- South America: 32.4 million
  - Brazil: 13.5 million
  - Argentina: 3.5 million
  - Chile: 1.8 million
- North America: 21.5 million
  - United States: 20.2 million
  - Mexico: 2.7 million
  - Guatemala: 2.0 million
  - Canada: 1.3 million
- Asia: 15.3 million
  - China: unknown; believed to be several million
  - Indonesia: 5.0 million
  - India: 3.9 million
  - South Korea: 1.7 million
- Europe: 4.3 million
  - Sweden: 0.1 million
  - United Kingdom: 0.9 million
- Oceania: 3.3 million
  - Papua New Guinea: 0.4 million
  - Australia: 0.4 million Source: Operation World by Patrick Johnstone and Jason Mandryk, 2000, unless otherwise indicated.

Pentecostalism outside the English speaking world

Pentecostal and charismatic church growth is rapid in many parts of the world. Missions expert David Barrett estimated in a Christianity Today article that the Pentecostal and charismatic church is growing by 19 million per year. On November 9, 2003, St. Petersburg Times writer Sharon Tubbs stated in a article entitled [http://www.sptimes.com/2003/11/09/Worldandnation/Fiery_Pentecostal_spi.shtml Fiery Pentecostal Spirit Spreads into Mainstream Christianity] that Pentecostalism is the world's fastest-growing Christian movement. Jeffrey K. Hadden at the Department of Sociology at the University of Virginia collected statistics from the various large pentecostal organizations and from the work by David Stoll (David Stoll, "Is Latin American Turning Protestant?" published Berkeley: University of California Press. 1990) demonstrating that the Pentecostals are experiencing very rapid growth as can be seen on [http://religiousmovements.lib.virginia.edu/lectures/Pentecost.html his website]. In Myanmar, the Assemblies of God of Myanmar is one of the largest Christian denominations. The pentecostal churches Igreja do Evangelho Completo de Deus, Assembleias de Deus, Igrejas de Cristo and the Assembleias Evangelicas de Deus Pentecostales are among the largest denominations of Mozambique. Among the Indian charismatic denominations are Apostolic Church of Pentecost, Apostolic Pentecostal Church, Assemblies of Christ Church, Assemblies of God, Bible Pattern Church, Church of God (Full Gospel) in India, Church of God of Prophecy, Church of the Apostolic Faith, Elim Church, Nagaland Christian Revival Church, New Life Fellowship, New Testament Church of India, Open Bible Church of God, Pentecostal Free Will Baptist Church, Pentecostal Holiness Church, Pentecostal Mission andUnited Pentecostal Church in India, and the largest, indigenous, Pentecostal movement in India, India Pentecostal Church of God.

Leaders

Precursors


- John Alexander Dowie (1848-1907)
- Edward Irving

Early history


- Smith Wigglesworth
- David du Plessis
- Charles Fox Parham (1873-1929) Father of Modern Pentecostalism
- William J. Seymour (1870-1922) Azusa Street Mission Founder
- William Sowders (1879-1952) Restorer of New Testament Order of Worship
- Aimee Semple McPherson (1890-1944) American Female Evangelist and organizer of the International Church of the Foursquare Gospel
- Kathryn Kuhlman (1907-1976) American female evangelist who brought Pentecostalism into the mainstream denominations
- William M. Branham (1909-1965) Healing Evangelists of the mid 20th century.
- Jack Coe (1918-1956) Healing Tent Evangelist of the 1950s.
- A. A. Allen (1911-1970) Healing Tent Evangelist of the 1950s and 1960s.
- Oral Roberts (b.1918) Healing Tent Evangelist who made the transition to televangelism
- Rex Humbard (b.1919) The first successful TV evangelist of the mid 1950s, 1960s, and the 1970s and at one time had the largest television audience of any televangelist in the U.S.

Theologians


- Donald Gee (1891-1966)
- Derek Prince (1915-2003) - perhaps the world's best-known Pentecostal theologian.
- Rufus Hollis Gause (born 1925)
- Gordon Fee - New Testament Scholar More Pentecostal theologians are listed in the article Renewal Theologians.

Radio preachers and televangelists


- Dan Betzer
- Morris Cerullo
- Kenneth Copeland
- Kenneth Hagin Sr.
- Kathryn Kuhlman
- Oral Roberts
- Pat Robertson
- C. M. Ward
- Rodney M Howard-Browne
- Philip Barrett

Authors


- David Wilkerson (b. 1931) author of The Cross and the Switchblade and numerous other books. Currently Associate Pastor of Times Square Church, New York

Pastors and evangelists


- Linu Thankachan (1998-) - Senior Pastor of the [http://www.prayerhome.com United Pentecostal Church India] in Bangalore, India.
- David Yonggi Cho (1936-) - Senior Pastor of the Yoido Full Gospel Church in Seoul, Korea.
- Jack Hayford - Founding Pastor of Church on the Way in Van Nuys, California.
- Luis Cabral (1965-) - Portuguese evangelist, now based in New Zealand.
- Reinhard Bonnke (1941-) - German evangelist known for his huge crusades, mostly in Africa but also elsewhere. In 2002, he conducted the largest known evangelistic crusade in history, in Lagos, Nigeria, attended by six million people.
- Wayne Hughes - Senior Pastor of the Takapuna Assembly of God, New Zealand.
- Brian Houston - Senior Pastor of Hillsong Church in Sydney, Australia.
- Ouriel de Jesus - Senior Pastor of [http://www.godsrevival.com World Revival Church], the center of the revival in Boston, MA, and the president of the 70 some odd congregations planted by his ministry around the world
- Varghese Yohannan - Organiser and Senior Pastor of Agape Gospel Mission in India. Mainly based in southern parts of India especially Kerala.
- Larry Schoonover - Senior Pastor of [http://newlife-apostolic.com New Life Pentecostal Church] in Puyallup, Washington. Larry Schoonover is also Senior editor of the [http://apostolicherald.com Apostolic Herald].
- Sophia Tan Luang Keng - Founding and Senior Pastor of Living Spring Fellowship, based in Singapore, Malaysia and Thailand.
- Vincent Leoh [1957- ]- General Superintendent of the Assemblies of God of Malaysia; Senior Pastor of Glad Tidings Assembly of God, Petaling Jaya, Malaysia.
- Rev Mohan - Pastor New Life Assemblies of God Church, Chennai, India.
- Luis & Aileen Torres - Pastors of Centro De Adoracion Nuevos Comienzos, Passaic, New Jersey, US.
- Bishop Sean Teal - Modern day youth preacher
- T.D. Jakes - Oneness Pentecostal pastor of Potter's House in Texas
- Rodney M Howard-Browne - Evangelist & Senior Pastor of the River at Tampa Bay Church, Tampa, FL USA see www.revival.com
- Rev. Joseph Samuel - Pastor and Evangelist, New York -[http://www.eiminc.org EIM, Inc.]
- Rev. Michael G. Diesto - District Presbyter, Universal Pentecostal Church Inc. - Philippines Negros Chapter

Politicians


- John Ashcroft - former Attorney-General of the United States
- Frederick Chiluba - former President of Zambia
- Stockwell Day - prominent Canadian politician
- Andrew Evans - Founder and most influential member of the Family First Party and Member of the South Australian Legislative Council.
- Steve Fielding - Family First Party Leader and Senator from Victoria
- Andrea Mason - leader of the Family First Party of Australia in the Federal Election of 2004.
- Al Sharpton - American politician, civil rights activist, and Pentecostal minister
- Lyndon Caña - Bacolod City, Philippines Councilor
- Bro. Eddie Villanueva - Bangon Pilipinas Presidential Candidate
- Clint M. Diesto - President, Political Science Society-USLS
- Emmanuel Joel Villanueva - Representative, CIBAC Party List
- Homer Bais - Bacolod City Councilor

Other notables raised in the faith


- Jerry Lee Lewis
- Dolly Parton
- Elvis Presley
- Denzel Washington
- Ted DiBiase
- Chuck Norris
- Hector Guerrero
- Irving Fryar

See also


- Apostolic Church
- Apostolic Faith Mission
- Charismatic
- Christian views of women
- Christianity
- Criticisms of Pentecostal and Charismatic belief
- Full Gospel
- List of Pentecostal Denominations
- Montanism
- Pentecost
- Religious pluralism
- Snake handling
- Speaking in tongues
- Prophecy
- Left Behind
- Summary of Christian eschatological differences

Studies


- Walter Hollenweger The Pentecostals (1972)
- Walter Hollenweger Pentecosalism (1997)

External links

Academic - Centres and Journals


- [http://jpt.sagepub.com/ Journal of Pentecostal Theology] is published by SAGE publications. The editorial board is comprised of members of the Church of God Theological Seminary faculty.
- [http://www.encounterjournal.com Encounter: Journal for Pentecostal Ministry] is a published by the Assemblies of God Theological Seminary (AGTS)
- [http://www.hollenwegercenter.net/ Hollenweger Center] for the interdisciplinary study of Pentecostal and Charismatic movements at the Free University of Amsterdam
  - [http://www.hollenwegercenter.net/page3.html PentecoStudies]: Online Journal for the Interdisciplinary Study of Pentecostal and Charismatic Movements fromthe Hollenweger Centre
- [http://www.pctii.org/ Pentecostal-Charismatic Theological Inquiry International]
  - [http://www.pctii.org/cyberj/index.html Cyberjournal for Pentecostal Charismatic Research]
    - [http://www.pctii.org/cyberj/cyberj10/paulson.html Encounter of Western Pentecostalism with Native Pentecostalism in Kerala]
- [http://www.oru.edu/university/library/holyspirit/ Holy Spirit Research Center] at Oral Roberts University Library
- Religious Movements at the University of Virginia
  - [http://religiousmovements.lib.virginia.edu/nrms/penta.html Pentecostalism]
    - [http://religiousmovements.lib.virginia.edu/lectures/Pentecost.html Lecture on "Pentecostalism"]
- [http://www.valpo.edu/geomet/pics/geo200/religion/pentecostal.gif Map showing Percentage of Pentecostal Population in USA by county] from Valparaiso University

Pentecostal Affiliated


- [http://www.pentecostal.biz Jesus Name Apostolic Holiness Church] Free streaming Audio of sermons and music
- [http://unitedpentecostalchurch.info United Pentecostal Church] The Whole Gospel to Whole World.
- [http://apostolicherald.com Apostolic Herald] Online newsletter sharing Pentecostal and Apostolic concepts written primarily by pentecostal authors.
- [http://lifemediaonline.com Life Media Productions] - produces and distributes high definition DVD's of Bible based ministry of kingdom concepts for today's committed Christian. Pentecostal Preachers and Speakers from around the world.
- [http://www.truth-not-tradition.com/the_view/index.html View From the Lighthouse] Quarterly newsletter promoting Apostolic/Pentecostal End Time Beliefs from the Post-Tribulation viewpoint and Oneness Theology
- [http://www.ipul.us/quienes.htm United Latin American Pentecostal Church (Iglesia Pentecostal Unida Latinoamericana)]
- [http://www.pcnak.org Pentecostal Conference of the North American Keralites]
- [http://www.icpf.org Inter Collegiate Prayer Fellowship]
- [http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm "The Oneness of God"] by David K. Bernard (Series in Pentecostal Theology, Volume 1) from United Pentecostal Church
- [http://www.victorious.org/sprgifts.htm Understanding Spiritual Gifts by Dr. Dale A. Robbins]

Opposing Viewpoints


- [http://www.familyradio.com/graphical/literature/tongues.html The Speaking in Tongues Phenomenon]
- [http://www.soundbiblicaldoctrine.com/sbd1_000002.htm Charismatic Activities are not Biblical] Category:Christian denominations Category:Christian evangelicalism Category:Christian theology Category:Charismatic and Pentecostal Christianity ja:ペンテコステ運動 ko:운동입니다



Catholic Charismatic Renewal

Charismatic Catholicism, also known as Catholic Charismatic Renewal is a movement within the Roman Catholic Church which adopts certain practices and beliefs more commonly associated with the Pentecostal movement within Protestantism. Worship services are characterized by a high energy Mass, as well as prayer meetings featuring prophecy and sometimes glossolalia, or "speaking in tongues." Some supporters within this movement see it as based on the belief that certain charisms (a Greek word for gifts), such as the abilities to speak in tongues and to heal (which all Christians believe existed somehow in the early Church as described in the Bible) should still be practiced today. Nonetheless, many Charismatic Catholics reject the preeminence given by Pentecostalism to glossolalia; many also reject what they consider to be legalism. Catholic Church Christ the King in Ann Arbor's website (http://www.rc.net/lansing/ctk/welcome.html) describes Charismatic Prayer, "A charismatic style of prayer is common at Christ the King. People are free to raise their hands in prayer and during songs, many pray their own prayers audibly, some pray in tongues, etc.... We pray with expressive or charismatic prayer at monthly parish prayer meetings, at the beginning of parish meetings, and most especially during certain moments in the Holy Mass. These are some of the external markers of a charismatic parish. Internal markers include a radical surrender to the Lordship of Jesus Christ in all parts of life, a strong adherance to the Gospel and the teachings of the Catholic Church, and the pursuit of strong friendships centered on Christ."

Origins

The cross-over of Pentecostal practices into Roman Catholicism seems to have first appeared in certain Catholic universities of the United States, such as Notre Dame. Professors at these universities began to have private prayer meetings with other lay people where charismatic style prayer was practiced. In 1967, the Roman Catholic Church in the United States witnessed the emergence of Neo-Pentecostalism, a movement which had already been introduced into the Protestant churches as early as 1890. The Second Vatican Council stated in the Dogmatic Constitution on the Church, Lumen Gentium: :It is not only through the sacraments and the ministrations of the Church that the Holy Spirit makes holy the people, leads them and enriches them with his virtues....He also distributes special graces among the faithful of every rank. By these gifts he makes them fit and ready to undertake various tasks and offices for the renewal and building up of the Church. The movement was given a major endorsement by Cardinal Leo Suenens, a leading liberal cardinal in the Catholic church. The movement became popular within the Filipino and Hispanic communities of the United States. Some critics have suggested that the movement is really a new folk religion. As of 2003, the movement consisted of 119 million members in 230 countries worldwide according to David Barret, head of Global Evangelization Movement in Richmond, VA. The charismatic element of the Church is still as evident today as it was in the early days of Christianity, albeit the manifestations may not seem as dramatic as in the first few hundred years. This is thought to be the result of the Church becoming more and more established in the world, and personal sanctification becoming more prevalent. Nevertheless, the charisms as identified in Saint Paul's writings, especially Romans and Corinthians, are as true today as ever. Traditionally they are: faith, expression of knowledge and wisdom, the gift of tongues and their interpretation, prophecy, discernment of spirits and healing. On a lower level,they have expression in the spiritual and corporal works of mercy.

Reaction from the Church hierarchy

Reaction to the movement by the church hierarchy has been wildly mixed. Some had initially supported it as being a harbinger of ecumenism (a unity among the religions). It was thought that these practices would draw the Catholic and Protestant churches together. This support has been tempered however more recently, as it is thought that fundamentalist tendencies amongst the charismatics would eventually hurt the cause of ecumenism between Catholics and non-Catholics. In the United States, the decline of church attendance among Catholics and the rise in popularity of the charismatic movement have caused bishops to take special attention and care to this community, which might be the major constituent in many of their parishes. Pope Benedict XVI has acknowledged the good aspects of the movement while at the same time urging caution.

Relation to other charismatic movements

The relationship between the Catholic charismatic movement and other charismatic movements is complex. In the first place, most observers agree that the Catholic charismatic movement was inspired by other charismatic movements such as Pentecostalism. Yet some within the modern Catholic charismatic movement would deny any links to Protestantism, claiming for example that the particular ways of prayer and other liturgical practices developed naturally. Although sharing in many of the prayer practices of non-Catholic charismatics, most modern Catholic charismatics place great emphasis – even by Catholic standards – on the Virgin Mary, an attitude that Protestants do not share.

External Links

http://www.catholic-jhb.org.za/articles/charismatic.htm Catholic Charismatic Renewal

Charismatic

:For a description of the personality trait, see Charismatic authority. Charismatic is an umbrella term used to describe those Christians who believe that the manifestations of the Holy Spirit seen in the first century Christian Church, such as healing, miracles and glossolalia, are available to contemporary Christians and ought to be experienced and practiced today. Dr. Dale A. Robbins writes in regards to charismatic beliefs that Church history argues against the idea that charismatic gifts went away shortly after the apostolic age. Dr. Robbins quotes the early church father Irenaeus (ca. 130-202) as writing the following,"...we hear many of the brethren in the church who have prophetic gifts, and who speak in tongues through the spirit, and who also bring to light the secret things of men for their benefit [word of knowledge]...". Dr. Robbins also cites Irenaues writing, "When God saw it necessary, and the church prayed and fasted much, they did miraculous things, even of bringing back the spirit to a dead man." According to Dr. Robbin, Tertullian (ca.155–230) reported similar incidents as did Origen (ca.182-251), Eusebius (ca.275–339), Firmilian (ca.232-269), and Chrysostom (ca.347-407).[http://www.victorious.org/sprgifts.htm] The word charismatic is derived from the Greek word charis (meaning a grace or a gift) which is the term used in the Bible to describe a wide range of supernatural experiences (especially in 1 Corinthians 12-14). Often confused with Pentecostalism (which it was inspired by), Charismatic Christianity tends to differ in key aspects: most Charismatics reject the preeminence given by Pentecostalism to glossolalia, reject what they consider to be legalism sometimes associated with Pentecostalism, and often stay in their existing denominations such as Roman Catholic Charismatics. Because of the continual cross-over between Pentecostalism and the modern Charismatic movement, it is increasingly difficult to speak of Charismatics and Pentecostals as being part of separate movements. Yet because neither movement is monolithic, it is also unfair to speak of them as being one movement either. The difference is primarily one of origins. Beliefs of the two groups are very similar; each movement, however, is unique in its historical beginnings. Having been conceived in unique contexts, the difference may secondarily be described in terms of contrasting church cultures evidenced through each movement's manners and customs (i.e., worship styles, preaching styles, altar ministry methods). Until a more acceptable broad nomenclature is used, it needs to be understood that both movements share a great deal in common, and yet can sometimes be clearly differentiated.

History

Beginnings 1950-1975

While it is difficult to locate the place and time that Charismatic Christianity began to influence the mainstream churches, Dennis Bennett, an American Episcopalian, is often cited as the movement's seminal influence. Bennett was the Rector at St Mark's Episcopal Church in Van Nuys California when he announced to the congregation in 1960 that he had received the outpouring of the Holy Spirit. Soon after this he was ministering in Vancouver where he ran many workshops and seminars about the work of the Holy Spirit.[http://www3.telus.net/st_simons/arm12.htm] This influenced tens of thousands of Anglicans world-wide and also began a renewal movement within the Roman Catholic and Orthodox churches. In the 1960s and 1970s there was a renewed interest in the supernatural gifts of the Spirit in mainstream churches such as the Episcopal, Lutheran and Catholic churches. The Catholic Charismatic Renewal was focused in individuals like Kevin Ranaghan and his group of followers at the University of Notre Dame in South Bend, Indiana. Dennis Bennett was Ranaghan's counterpart in the Episcopal Church. The Charismatic Renewal movement in the Eastern Orthodox Church never exerted the influence that it did in other mainstream churches. Individual priests, such as Fr. Eusebius Stephanouof the Greek Orthodox Orthodox Archdiocese of North America, founder of the Brotherhood of St. Symeon the New Theologian, Fr. Athanasius Emmert of the Antiochian Orthodox Christian Archdiocese and Fr. Boris Zabrodsky of the Ukrainian Orthodox Church in America, founder of the Orthodox Spiritual Renewal Services and editor of "Theosis" journal, were the more prominent leaders of the Charismatic renewal in Orthodoxy. On an international level, David du Plessis along with a host of others (including Lutheran and even Southern Baptist ministers) promoted the movement. The latter did not last long with their denominations, either volunteering to leave or being asked to do so. But in the Episcopal and Catholic churches priest and ministers were permitted to continue on in their parishes, provided they did not allow these concerns to create major divisions within their congregations.

Change 1975-2000

While there are many charismatics within established denominations, many have left or have been forced out and have joined either more progressive Pentecostal churches or formed their own churches or denominations. The house church movement in the UK and the Vineyard movement in the USA are examples of a formal Charismatic structure. The Hillsong Church in Australia is an example of a Pentecostal church that has embraced Charismatic belief and practices, which has, in turn, influenced the Australian Assemblies of God denomination. In New Zealand, the pre-eminent Pentecostal movement has been the New Life Churches, although other local and international Pentecostal denominations are also well established. Since the mid 1980s, the Charismatic movement has made some notable changes in its theology and emphases. This process has been termed The Third Wave of the Holy Spirit and has been typified by the ministry of C. Peter Wagner, Word-faith Theology and the Toronto blessing phenomenon. Some opponents of the Charismatic movement have noted that these recent trends have been influenced heavily by the Latter Rain Movement of the 1950s within the Pentecostal churches — a movement that was officially declared heresy by The Assemblies of God at the time. There appears to be a great deal of evidence which shows that, since 1975, the Charismatic movement has been influenced by the Latter Rain Movement and its influential teachers (such as William M. Branham). This can be explained by the desire of Charismatic Christians to enter into fellowship with those within the Christian church who have experienced similar forms of Religious ecstasy. As a result of this, Charismatics came into contact with both mainstream Pentecostalism as well as the Latter Rain Movement. It appears that modern-day Charismatics and Pentecostals are far more united in experience and theology because both movements have adopted elements of Latter Rain teachings.

Charismatics - a world perspective

As noted earlier pentecostalism and charismatic are often used interchangeably. With that in mind, according to Christianity Today, pentecostalism is "a vibrant faith among the poor; it reaches into the daily lives of believers, offering not only hope but a new way of living." [http://www.christianitytoday.com/ct/2000/013/36.107.html]. In addition, according to a 1999 U.N. report, "Pentecostal churches have been the most successful at recruiting its members from the poorest of the poor." [http://www.christianitytoday.com/ct/2000/013/36.107.html] Also, according to Christianity today, in Brazilian churches, where Pentecostal Christians are often very poor "Preachers constantly ask parishioners to give what seem like laughable sums of money; these people tithe 20, 30, and sometimes as much as 50 percent of their income." [http://www.christianitytoday.com/ct/2000/013/36.107.html] Christianity Today also noted that Brazilian Pentecostals talk of Jesus as someone real and close to them and doing things for them including providing food and shelter. [http://www.christianitytoday.com/ct/2000/013/36.107.html] In addition, according to Christianity Today, "Scholars have long branded Pentecostalism an eminently "otherworldly" religion, focused more on things above than the mundane below. To many that seems like a foregone conclusion, given the movement's emphasis on charismatic experiences, intense religiosity, and ascetic tendencies. Even highly respected Pentecostal scholars argue this point." [http://www.christianitytoday.com/ct/2000/013/36.107.html]

Charismatic Denominations

The following groups are all charismatic, although some of then would describe themselves as non-denominational
- Newfrontiers
- Vineyard Movement
- Sovereign Grace Ministries

Charismatic Catholics

Main article: Catholic Charismatic Renewal
While Charismatic Christians are not exclusive to any single denomination, Charismatic theology is not uniquely Protestant. There is a burgeoning Charismatic movement within the Catholic Church, and Pope John Paul II was reputed to have had a Charismatic Priest as his personal pastor.

Criticism of the Movement

Christians who are at odds with Charismatics (often Southern Baptists and the various Reformed denominations), sometimes use the word in a derisive manner and generally believe and teach that Charismatics are everything from shallow to dangerous — even demon possessed, although this latter charge is increasingly rare as Charismatic and Pentecostal groups become more established in the American religious landscape. Many conservative authors have written detailed polemics against the movement. Charismatic Chaos by scholar John MacArthur is one of the better known examples of this. Similar books by dispensationalists include: Occult Invasion by controversial author and apologist Dave Hunt; One World by Ron J. Bigalke Jr.; and, Seduction of Christianity by Hunt. One of the earliest criticisms comes from B. B. Warfield's book Counterfeit Miracles, which is still considered to be one of the classic defenses of cessationism and criticisms of the revivalism that the charismatic movement is based on. Criticism comes from non-cessationists as well. For example, apologist Hank Hanegraaff's controversial book Counterfeit Revival (criticized by Charismatics and some of Hanegraaff's fellow apologists for its gross misrepresentation of the charismatic movement) is critical of many of the extremes of the movement, particularly of groups such as the Toronto Blessing and the Kansas City Prophets. (Contrary to popular belief, Hanegraaff is not a cessationist). The term Charismaniacs is occasionally used to parody the movement. This term is also often used, especially in Calvary Chapel, to distinguish moderately charismatic churches, such as Calvary Chapel itself, from more extreme variants such as those associated with the Latter Rain and Toronto Blessing movements. In fact, the term may have been coined by Calvary Chapel founder Chuck Smith. There have been many criticisms of the movement and Biblical arguments made against the movement. Some of these include: 1. There is claimed to be Scriptural support for cessationism from the following verses 1 Corinthians 13:8-10, Ephesians 2:20, Hebrews 2:3-4, Acts 2:22, 2 Cor. 12:12, etc. 2. Charismatics often argue that the Bible never says that the gifts will cease. However, this is rejected as untrue by cessationists and has numerous logical problems. For example, it is an argument from silence, considered to be a logical fallacy. It can also be used "both ways" - i.e. one could just as easily reverse the argument and state that the Bible never says that the gifts will continue either. 3. Charismatics have also been accused of having extreme practices. For example, the Toronto Airport Christian Fellowship has allowed controversial practices such as being "slain in the Spirit" and "holy laughter," and participants imitating animal noises such as lions while "drunk in the Spirit." Books such as Charismatic Chaos by MacArthur and particularly Counterfeit Revival by Hanegraaff document many examples of extreme practices within the charismatic movement. 4. Historically, the gifts appear to have ceased, as documented by B. B. Warfield in Counterfeit Miracles. Although charismatics argue that the gifts did continue at least into the 4th century A.D., it seems clear that, at very least, the gifts did not continue to the same quality and extent that they did in the New Testament times. Charismatics sometimes attribute this to various factors such as "corruption" in the church. 5. It has been pointed out that miracles did not occur "evenly" throughout the biblical record but are clustered around a few brief periods. This is the exact opposite of what one would expect if the charismatic position were correct. However, charismatics point out that in the Old Testament there were highs and lows of adherence of God's laws in the Old Testament. 6. The Bible clearly indicates that the sign gifts were meant to authenticate the Apostles and Jesus (Acts 2:22, 2 Cor. 12:12, Heb. 2:3-4, etc.) and that the Apostles and prophets played a unique or "foundational" role in the church (Eph. 2:20). 7. Most charismatics agree that the canon of Scripture is closed and that there are no longer apostles in the church. Cessationists point out that apostleship was listed among many of the other "charismatic gifts" in 1 Cor. 12:28-30, and charismatics themselves admit that apostles ceased. Hence, at least one gift has ceased. (Yet, this is not true. Only in the Protestant churches has apostleship ceased. The Roman Catholic Church use the claim of continual line of apostles, called "apostolic succession," through the popes, bishops, and priests, so as to give that church legitimacy). Cessations further argue that, since there cannot be any more Scripture writers, New Testiment prophecy cannot currently operate in the same manner as it did in the early church. 8. Studies have indicated that modern tongues, unlike Biblical tongues, are not meaningful, spoken languages. See Tongues of Men and Angels: The Religious Language of Pentecostalism by William J. Samarin. However, charismatics point out that Paul talks about the "tongues of angels." Charismatics also point out that the Spirit may not cooperate with studies and perhaps the researchers missed many instances where speaking in tongues did occur in other languages outside of the researchers purview. These arguments are often dismissed by critics as an "invisible-dragon" argument (i.e. the conclusion is unfalsifiable because the arguer excludes every possible test of truth as invalid - "I have a dragon in the garage, but he's invisible..." - and fails Occam's Razor because the explanation is needlessly complicated). The argument is also criticized as factually incorrect because the research did not compare tongues to the set of known languages (i.e. the research did not compare toungues to French, German, English, etc. and conclude that it was not any of these languages) but rather examined toungues to see whether it even had any characteristics of language and concluded that it did not. 9. Arguments have been made from the doctrines such as the completeness of the canon of Scripture and Sola Scriptura (the sufficiency of Scriptures first advocated in during the Reformation). These doctrines imply that, unlike in the New Testament age, there cannot be any more additions to the Bible or anything authoritative other than Scripture alone (Sola Scriptura translates "Scripture alone") and that the Scripture is sufficient for one's spiritual life and for everyday living. Charismatic theology inherently implies that something more than Scripture is needed, which is often typical of Christian cults. Also, the fact that the canon is closed implies that the nature of prophecy has changed since the New Testament. 10. Charismatics have traditionally placed the burden of proof on cessationists. However, some cessationists argue that the burden of proof is on charismatics rather than on cessationists. This is based on many of the arguments above. For example, MacArthur made this case based on historical evidence in Charismatic Chaos.

Theologians and Scholars


- J. Rodman Williams
- Wayne Grudem
- C. Peter Wagner
- Other Charismatic theologians are listed in the article entitled Renewal Theologians.

See also


- pentecostalism
- Transformationalism
- Hallelujah diet
- Assembleias de Deus Africanas
- Hillsong Church
- Ministries of His Glory
- Neocharismatic
- Snake handling
- Criticisms of Pentecostal and Charismatic belief

Further reading

(This list is by no means systematic or comprehensive) Opposed: Charismatic Chaos by Dr. John MacArthur Counterfeit Revival by Hank Hanegraaff Corinthean Catastrophe by George E. Gardiner Counterfeit Miracles by B. B. Warfield Perspectives on Pentecost by Richard B. Gaffin Supporting: Surprised by the Power of the Spirit by Jack Deere The Gift of Prophecy in the New Testament and Today by Wayne Grudem Neutral: Are Miraculous Gifts for Today? Edited by Wayne Grudem

External links


- [http://www.victorious.org/sprgifts.htm Understanding Spiritual Gifts by Dr. Dale A. Robbins]
- [http://home.regent.edu/rodmwil/ Charismatic Pentecostal Theology]

Alternative viewpoints


- [http://ex-pentecostals.org/ The Association of Former Pentecostals] A non-profit association uniting former Pentecostals and Charismatics worldwide. Category:Christian evangelicalism Charismatic movement Category:Charismatic and Pentecostal Christianity

Gmina Wiązowna

Gmina Wiązowna to gmina wiejska w województwie mazowieckim, w powiecie otwockim. W latach 1975-1998 gmina położona była w województwie warszawskim. Siedziba gminy to Wiązowna. Według danych z 30 czerwca 2004, gminę zamieszkiwało 9 650 osób.

Struktura powierzchni

Według danych z roku 2002, gmina Wiązowna ma obszar 102,12 km², w tym:
- użytki rolne: 57%
- użytki leśne: 30% Gmina stanowi 16,6% powierzchni powiatu.

Demografia

Dane z 30 czerwca 2004: Według danych z roku 2002, średni dochód na mieszkańca wynosił 1 685,13 zł.

Sąsiednie gminy

Celestynów, Dębe Wielkie, Halinów, Józefów, Kołbiel, Mińsk Mazowiecki, Otwock, Sulejówek, m.st. Warszawa Wiązowna

wydarzenia Karty grafiki Nurkowanie penisy House










































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