Pentecostal Fire: Your Supernatural Inheritance

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Why is Protestantism flourishing in the developing world?". The Economist. 18 November 2017. Pentecostalism grew at 2.2 percent each year, mainly by conversion. Half of developing-world Christians are Pentecostal, evangelical or charismatic.

Before the 1960s, most non-Pentecostal Christians who experienced the Pentecostal baptism in the Holy Spirit typically kept their experience a private matter or joined a Pentecostal church afterward. [88] The 1960s saw a new pattern develop where large numbers of Spirit baptized Christians from mainline churches in the US, Europe, and other parts of the world chose to remain and work for spiritual renewal within their traditional churches. This initially became known as New or Neo-Pentecostalism (in contrast to the older classical Pentecostalism) but eventually became known as the Charismatic Movement. [89] While cautiously supportive of the Charismatic Movement, the failure of Charismatics to embrace traditional Pentecostal teachings, such as the prohibition of dancing, abstinence from alcohol and other drugs such as tobacco, as well as restrictions on dress and appearance following the doctrine of outward holiness, initiated an identity crisis for classical Pentecostals, who were forced to reexamine long held assumptions about what it meant to be Spirit filled. [90] [91] The liberalizing influence of the Charismatic Movement on classical Pentecostalism can be seen in the disappearance of many of these taboos since the 1960s, apart from certain Holiness Pentecostal denominations, such as the Apostolic Faith Church, which maintain these standards of outward holiness. Because of this, the cultural differences between classical Pentecostals and charismatics have lessened over time. [92] The global renewal movements manifest many of these tensions as inherent characteristics of Pentecostalism and as representative of the character of global Christianity. [93] Beliefs [ edit ] A Pentecostal church in Jyväskylä, Finland Women were vital to the early Pentecostal movement. [44] 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. [45] [46] The first person at Parham's Bible college to receive Spirit baptism with the evidence of speaking in tongues was a woman, Agnes Ozman. [45] [47] [48] Women such as Florence Crawford, Ida Robinson, and Aimee Semple McPherson founded new denominations, and many women served as pastors, co-pastors, and missionaries. [49] Women wrote religious songs, edited Pentecostal papers, and taught and ran Bible schools. [50] The unconventionally intense and emotional environment generated in Pentecostal meetings dually promoted, and was itself created by, other forms of participation such as personal testimony and spontaneous prayer and singing. Women did not shy away from engaging in this forum, and in the early movement the majority of converts and church-goers were female. [51] Nevertheless, there was considerable ambiguity surrounding the role of women in the church. The subsiding of the early Pentecostal movement allowed a socially more conservative approach to women to settle in, and, as a result, female participation was channeled into more supportive and traditionally accepted roles. Auxiliary women's organizations were created to focus women's talents on more traditional activities. Women also became much more likely to be evangelists and missionaries than pastors. When they were pastors, they often co-pastored with their husbands. [52] The central belief of classical Pentecostalism is that through the death, burial, and resurrection of Jesus Christ, sins can be forgiven and humanity reconciled with God. [96] This is the Gospel or "good news". The fundamental requirement of Pentecostalism is that one be born again. [97] The new birth is received by the grace of God through faith in Christ as Lord and Savior. [98] In being born again, the believer is regenerated, justified, adopted into the family of God, and the Holy Spirit's work of sanctification is initiated. [99] a b Jenkins, Philip (2011). "The Rise of the New Christianity". The Next Christendom: The Coming of Global Christianity. Oxford and New York: Oxford University Press. pp.101–133. ISBN 978-0-19-976746-5. LCCN 2010046058. Dayton, Donald W. (Spring 1980), "Theological Roots of Pentecostalism", Pneuma: The Journal of the Society for Pentecostal Studies, 2 (1): 3–21, doi: 10.1163/157007480x00017 .Graves, Wilfred Jr. (2011), In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person, PA: Destiny Image Publishers, Inc., ISBN 978-0-7684-3794-2 . a b BBC – Religion & Ethics (2007-06-20). "Pentecostalism". Archived from the original on 2012-11-14 . Retrieved 2009-02-10.

Mohler, Albert (2011), "Confessional Evangelicalism", in Naselli, Andrew; Hansen, Collin (eds.), Four Views on the Spectrum of Evangelicalism, Grand Rapids, MI: Zondervan, ISBN 978-0-310-55581-0 Many Churches have followed a similar pattern and have given out small pieces of cloth over which prayer has been made, and sometimes they have been anointed with oil. Some most remarkable miracles have been reported from the use of this method. It is understood that the prayer cloth has no virtue in itself, but provides an act of faith by which one's attention is directed to the Lord, who is the Great Physician. [131] The ordinance of water baptism is an outward symbol of an inner conversion that has already taken place. Therefore, most Pentecostal groups practice believer's baptism by immersion. The majority of Pentecostals do not view baptism as essential for salvation, and likewise, most Pentecostals are Trinitarian and use the traditional Trinitarian baptismal formula. However, Oneness Pentecostals view baptism as an essential and necessary part of the salvation experience and, as non-Trinitarians, reject the use of the traditional baptismal formula. For more information on Oneness Pentecostal baptismal beliefs, see the following section on Statistics and denominations. During the 1910s, the Finished Work Pentecostal movement split over the nature of the Godhead into two camps – Trinitarian and Oneness. [8] The Oneness doctrine viewed the doctrine of the Trinity as polytheistic. [167] According to Pentecostals, all manifestations of the Spirit are to be judged by the church. This is made possible, in part, by the gift of discerning of spirits, which is the capacity for discerning the source of a spiritual manifestation—whether from the Holy Spirit, an evil spirit, or from the human spirit. [144] While Pentecostals believe in the current operation of all the spiritual gifts within the church, their teaching on some of these gifts has generated more controversy and interest than others. There are different ways in which the gifts have been grouped. W. R. Jones [145] suggests three categories, illumination (Word of Wisdom, word of knowledge, discerning of spirits), action (Faith, working of miracles and gifts of healings) and communication (Prophecy, tongues and interpretation of tongues). Duffield and Van Cleave use two categories: the vocal and the power gifts.a b Chandler, Paul (2007). "The Moral Hazards of Christian Obligations in Brazil's Rural Zona da Mata". Culture and Religion. 8: 33–50. doi: 10.1080/14755610601157104. S2CID 144671783. Macchia, Frank D. (Spring 1996), "God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States", Pneuma: The Journal of the Society for Pentecostal Studies, 18 (1): 33–54, doi: 10.1163/157007496x00047 . Baptism into the body of Christ: This refers to salvation. Every believer in Christ is made a part of his body, the Church, through baptism. The Holy Spirit is the agent, and the body of Christ is the medium. [106]