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ISBN 13: 9780943575476

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Allan anderson the pentecostal gospel religion and culture

USD Sign in to Purchase Instantly. Overview "An unprecedented mix of pentecostal theology and mission practice, virtually a manifesto for pentecostal missions. Product Details. Average Review. Write a Review. Related Searches. A Time to Triumph: How to Win the. Powerful Prophetic Vision for the Church Amid the Current Global TumultWe are living in one of the most violent, chaotic, and permissive times in history--and each year the darkness looms larger.

In the face of such overwhelming evil, how can View Product. Now he shares remarkable insights about these holy messengers. Yet in the centuries since Christ's refusal to yield to Satan's temptation Crown of Souls Tox Files Series 2. That peace is short-lived when a sniper shot hits Tox. The enemy Dynamic New Teaching from Bestselling Author Ed SilvosoThe word church has many connotations; we think of it as a specific building, as a group of people, even as a long service to sit through.

We hardly ever think of it This was the democratization of Christianity, for henceforth the mystery of the gospel would no longer be reserved for a select privileged and educated few, but would be revealed to whoever was willing to receive it and pass it on. This spontaneous liturgy, which is mainly oral and narrative with an emphasis on a direct experience of God through his Spirit, results in the possibility of ordinary people being lifted out of their mundane daily experiences into a new realm of ecstasy, aided by the emphases on speaking in tongues, loud and emotional simultaneous prayer and joyful singing, clapping, raising hands and dancing in the presence of God—all common Pentecostal liturgical accoutrements.

These practices made Pentecostal worship easily assimilated into different contexts, especially where a sense of divine immediacy was taken for granted, and they contrasted sharply with rationalistic and written liturgies presided over by a clergyman that was the main feature of most other forms of Christianity. Furthermore, this was available for everyone, and the involvement of the laity became the most important feature of Pentecostal worship, again contrasting with the dominant role played by the priest or minister in older churches.

All this made the transplanting of its central tenets in the Two-Thirds World more easily assimilated. In most cases, leadership was not kept long in the hands of foreign missionaries and the proportion of missionaries to church members was usually much lower than that of older missions. Churches were rapidly planted in different cultures, and each culture took on its own particular expression of Pentecostalism. The appropriation and proclamation of the gospel by indigenous preachers was couched in thought forms and religious experiences with which ordinary people were already familiar.

The syncretizing tendencies are seen in the rituals and symbols adapted from both the western Christian and the indigenous religious traditions and sometimes completely new ones that are introduced in Majority World Pentecostal churches. Usually these have local relevance and include enthusiastic participation by members and lively worship. Being pentecostal would mean to affirm such spiritual freedom.

Called and Empowered: Global Mission in Pentecostal Perspective

But throughout the world, Pentecostal movements create new voluntary organisations, often multiethnic, to replace traditional kinship groups. This is the positive side. The truth is a little more sobering.

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There can be little doubt that many of the secessions that took place early on in western Pentecostal mission efforts in Africa and elsewhere were at least partly the result of cultural and social blunders on the part of missionaries. In Africa, white Pentecostal missionaries followed the example of other expatriate missionaries and kept control of the churches and their indigenous founders, and especially of the finances they raised in Western Europe and North America.

Most wrote home as if they were mainly if not solely responsible for the progress of the Pentecostal work there. Pentecostals proclaim a pragmatic gospel and seek to address practical needs like sickness, poverty, unemployment, loneliness, evil spirits and sorcery. In varying degrees, Pentecostals in their many and varied forms, and precisely because of their inherent flexibility, attain a contextual character which enables them to offer answers to some of the fundamental questions asked by people.

A sympathetic approach to local life and culture and the retention of certain indigenous religious practices are undoubtedly major reasons for their attraction, especially for those overwhelmed by urbanization with its transition from a personal rural society to an impersonal urban one. At the same time, these Pentecostals confront old views by declaring what they are convinced is a more powerful protection against sorcery and a more effective healing from sickness than either the existing churches or the traditional rituals had offered.

Healing, guidance, protection from evil, and success and prosperity are some of the practical benefits offered to faithful members of Pentecostal and Charismatic churches.

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All this does not say that Pentecostals provide all the right answers, a pattern to be emulated in all respects, nor to say that they have nothing to learn from other Christians. But the enormous and unparalleled contribution made by Pentecostals independently has altered the face of world Christianity irrevocably and has enriched the universal church in its ongoing task of proclaiming the gospel of Christ by proclamation and demonstration.

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