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European Pentecostalism

Global Pentecostal and Charismatic Studies

Edited by

Andrew Davies, University of Birmingham
William K. Kay, Glyndŵr University

Advisory Board

Kimberley Alexander, Pentecostal eological Seminary
Allan Anderson, University of Birmingham Mark Cartledge, University of Birmingham Jacqueline Grey, Alphacrucis College, Sydney
Byron D. Klaus, Assemblies of God eological Seminary,

Springfield, MO
Wonsuk Ma, Oxford Centre for Mission Studies
Jean-Daniel Plüss, European Pentecostal/Charismatic Research

Association
Cecil M. Robeck, Jr, Fuller eological Seminary Calvin Smith, King’s Evangelical Divinity School

VOLUME 7

European Pentecostalism

Edited by

William K. Kay Anne E. Dyer

LEIDEN • BOSTON

2011

is book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data European Pentecostalism / edited by William K. Kay, Anne E. Dyer. p. cm. -- (Global Pentecostal and Charismatic studies, ISSN 1876-2247; v. 7)
Includes bibliographical references and index. ISBN 978-90-04-20730-1 (hardback : alk. paper) 1. Pentecostalism--Europe.

2. Europe--Church history. I. Kay, William K., 1945- II. Dyer, Anne E. III. Title. IV. Series.

BR1644.5.E5E97 2011 274’.082--dc22

2011013190

ISSN 1876-2247 ISBN 978 90 04 20730 1

Copyright 2011 by Koninklijke Brill NV, Leiden, e Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP.

All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher.

Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to e Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change.

CONTENTS

List of Contributors............................................................................... vii

  • Introduction...........................................................................................
  • 1

Anne E Dyer

PArT ONE

HISTOry AND OrIgINS

Chapter One. e Development of Pentecostalism in
Scandinavian Countries ................................................................... 19

Jan-Åke Alvarsson

Chapter Two. e Development of British Pentecostalism ............. 41

Neil Hudson

Chapter ree. e Development of Pentecostal and
Charismatic Movements in the Germanic Countries.................. 61

Carl Simpson

Chapter Four. e Development of Pentecostalism in Dutch
Speaking Countries........................................................................... 85

Cornelis van der Laan

Chapter Five. e Development of Pentecostalism in
Francophone Europe ........................................................................ 113

Raymond Pfister

Chapter Six. e Development of Pentecostal Movement in
Iberia (Spain & Portugal)................................................................. 165

Manuel Martin-Arroyo and Paulo Branco

Chapter Seven. e Development of Pentecostalism in Italy.......... 189

Carmine Napolitano

Chapter Eight. e Development of Pentecostalism in
South-Eastern European Nations: Albania, Bosnia and Herzegovina, Greece, Macedonia, Montenegro, Kosovo, Serbia ................................................................................... 205

Driton Krasniqi

vi

contents

Chapter Nine. e Development of Pentecostalism in Central
European Countries; Poland, Bulgaria, Hungary, Czech Republic & Slovakia.............................................................. 225

Tim Case, Mark Kaminski (Poland), Cipiran Balaban (Romania), Daniela Augustine (Bulgaria), Czaba Tenkely (Hungary), Jozef Brenkus (Czech Republic & Slovakia)

Chapter Ten. e Development of Pentecostalism in russia

and the Ukraine................................................................................. 261

Pavel Mozer and Oleg Bornovolokov

PArT TWO

PENTECOSTAL THEOLOgy ACrOSS EurOPE

Chapter Eleven. Pentecostal eology and Protestant Europe ....... 293

Jean-Daniel Plüss

Chapter Twelve. Pentecostal eology and Catholic Europe.......... 313

William K Kay, with Kees Slijkerman, Raymond Pfister and Cornelis van der Laan

Chapter irteen. Pentecostal eology and Communist
Europe: Pentecostal Power Under Political Pressure ................... 333

Peter Kuzmič

PArT THrEE

SOCIOLOgICAL PErSPECTIVES Of PENTECOSTALISm

IN EUROPE
Chapter Fourteen. e Future(s) of Pentecostalism in Europe....... 357

Raymond Pfister

Chapter Fiſteen. A Sociological Perspective on Pentecostalism in Europe............................................................................................ 383

William K. Kay

Appendix: Statistics for European Pentecostalism per Nation........ 403 Index ....................................................................................................... 405

LIST Of CONTrIBuTOrS

Introduction: Anne E. Dyer has been the Secretary to the European

Pentecostal eological Association since 2004. She is the librarian at Mattersey Hall (UK), and wrote her PhD on the history of the Assemblies of God’s missionary work. With W. K. Kay she has co-edited

Pentecostal and Charismatic studies: a reader (London: SCM, 2004) and

assisted in his other recent publications. She is also assistant editor for the Journal for the European Pentecostal eological Association.

Chapter 1: Jan-Åke Alvarsson is a Professor of Cultural Anthropology

at Uppsala University in Sweden. and the Director of the Institute for Pentecostal Studies. He has published several works on Pentecostalism,

e.g. A study of the Swedish Pentecostal Mission to Bolivia (2002).

Chapter 2: Neil Hudson is the Church-Life Consultant at the London Institute of Contemporary Christianity on the Imagine project since September 2006, lecturing on the missiological relationship between the Church and wider society. He was previously Vice-Principal of Regents eological College (ELIM).

Chapter 3: Carl Simpson is Dean of Studies at the Europäisches eologisches Seminar, Kniebis, Germany.

Chapter 4: Cornelis van der Laan is Professor of Pentecostal Studies at

the Faculty of eology of the VU University Amsterdam and also Director of the ‘Hollenweger Center’. He is one of the founders of GloPent, the European Research Network on Global Pentecostalism. He has written books and articles on the history of Pentecostalism, as well on Mission and Migration. His latest publication is: Allan Anderson, Michael Bergunder, André Droogers and Cornelis van der

Laan (eds.), Studying Global Pentecostalism: eories and Methods

(Berkeley, CA: University of California Press, 2010).

Chapters 5 & 14: Raymond Pfister has been a Pentecostal pastor,

teacher and writer. Aſter having lectured for many years on viii

list of contributors

Pentecostalism and Ecumenism at the Academy of Mission at the University of Hamburg (Germany), he was the Principal of Birmingham Christian College (UK) and senior lecturer in eology and History from 2006 until 2009. Now he directs Ichthus 21, a project serving a vision of pneumatological ecumenism and established for equipping the Church as an agent of reconciliation at all levels of European societies.

Chapter 6: José Manuel Martín-Arroyo Boragno, a graduate from the

European eological Seminary, Germany, and postgraduate from Lee

university, Cleveland, TN, uSA, is the Director of the European

eological School extension in Catalonia, Spain, and is serving as a full-time Church of God minister in the CoG CCFEAM church in Catalonia as a Music Pastor and Education Director.

Paulo Branco is the principal of the Assemblies of God Bible College in Portugal, Monte Esperanca, Fanhões - Loures, near Lisbon, researcher

and teacher in u.LH.T to Lisbon. He holds a masters degree from

Lisbon University Lusofona in the Science of Religion.

Chapter 7: Carmine Napolitano (Italy) is Principal of the Pentecostal

Faculty of eology and Religious Studies in Italy; he is also pastor and executive member of the secretariat of the Italian Pentecostal Federation of the Pentecostal Churches. Among his last publications stand out the following: – ‘e Pentecostals and Ecumenism’, in Acts of the Conference

on the centennial Pentecostal studies in Italy, (Aversa: EPA Media, 2010)

& ‘Baptism. A Pentecostal perspective’ in e Lord among us, (San Pietro in Cariano (VR): Il Segno dei Gabrielli Publishers, 2008), ‘e

Pentecostals and the fCEI in united for the gospel, (Turin: Claudiana,

2008), ‘Religious freedom in the Pentecostal perception today in

religions and freedom: what relationship? (Turin: Claudiana, 2008).

Chapter 8: Driton Krasniqi (Balkans) is a pastor in Kosovo, well

connected to those involved in Pentecostalism across the Balkans, who recently graduated with a Masters in eology from Bangor University.

Chapter 9: Central European Pentecostalism has multiple authors
Tim Case with Bishop Rev. Mark Kaminski (Poland). Mark

Kaminski is the bishop or overseer of the Pentecostal churches in

list of contributors

ix
Poland, based in Warsaw. Tim Case is an American Assemblies of God missionary who has been based in Poland since the later 1980s. He teaches at their bible college in Warsaw.

Ciprian Balaban (Romania) is a leader in one of the main Pente-

costal denominations of Romania.

Daniela C. Augustine (Bulgaria) is Assistant Professor of eolog-

ical Ethics at the School of religion of Lee university, Cleveland, TN.

She is the author of At the Crossroads of Social Transformation: An Eastern European eological Perspective.

Czaba Tenkely (Hungary) is a second generation Pentecostal

preacher. He has served as a missionary to Albania for six years. He has personally planted 10 churches and is planning to plant this year

a church in Budapest (the Capital of Hungary). Pastor Tenkely is

currently serving as the National Bishop of the Hungarian Church of God.

Jozef Brenkus (Czech Republic & Slovakia), Presently a preaching

elder of the local Apostolic Church in Slovakia in Poprad, Dr. Brenkus is director of Život bez závislostí, n. o., (Life Beyond Addiction – ministry to addicts, families, and children), He has published Obnova

Cirkvi v Duchu Svätom: Vzt’ah charizmy a inštitúcie v kontexte katolíckoturíčneho dialógu [Renewal of the Church in the Holy Spirit: e Relation Between the Charisma and Institution in the Context of the Roman

Catholic – Pentecostal Dialogue], (Banská Bystrica: Univerzita Mateja Bela 2003).

Chapter 10: Pavel Mozer (Russia), is a member of the Russian Legal

Association (Moscow), and is from a Pentecostal family well linked with the earlier underground churches, assisted by Roman Lunkin, Religion and Justice Institute Director, PhD -Science reviewer (Moscow), and Ilya Kartashov for translation (Moscow).

Oleg Bornovolokov (Ukraine), is a Lecturer in Old Testament and

Church History at the European eological Seminary, Kiev, Ukraine.

Chapter 11: Jean-Daniel Plüss is the Coordinator of the European

Pentecostal & Charismatic research Association. He lectures in various institutions on current theological issues, church history and ecu-

menism. One of his publications is erapeutic and Prophetic Narratives

x

list of contributors

in Worship. Studies in the Intercultural History of Christianity, vol. 54, (Bern: Peter Lang, 1988).

Chapter 12: Kees Slijkerman contributed the information on this

because he is the Secretary of ESCI which is the European subcommittee of ICCRS - International Catholic Charismatic Renewal Services. William Kay combined this information together with more from Cornelis van der Laan and Raymond Pfister into the present chapter.

Chapter 13: Peter Kuzmič is Eva B. and Paul E. Toms Distinguished

Professor of World Missions and European Studies, at Gordon Conwell Seminary and works closely in Croatia Evangelical eological Seminary; he among the foremost evangelical scholars in Eastern Europe.

Chapter 15: William K. Kay is Professor of eology at Glyndwr

University Wales. He has published a variety of books on education and empirical research but has focused on Pentecostal studies in the

past 20 years, epitomised by his recent SCm Core Text Pentecostalism

(London: SCM 2010).

IntroductIon

Anne E. Dyer

European Pentecostalism! Is there such a single entity? no. rather there is a genre of spirituality that is expressed differently among Europe’s many nations. is introductory chapter will first provide definitions of the terms Pentecostal and charismatic – classical, renewal and new independent churches – and how these terms are used in the early 21st century context of Europe, a hundred years aſter it all commenced.

Pentecostalism spread from the northern nations to the southern and

later to the eastern nations of Europe. e effect of different European nations’ emphases on mission towards their neighbours will be assessed and brought up to the present day in terms of Pentecostal church growth, influence on nations, restrictions and advantages provided by being Pentecostal. Finally, because the book ends with a few chapters on a thematic approach we will ask whether there is a debate within Protestant Europe over the Pentecostal movement with regards to the older reformed traditions. What has happened in terms of catholic renewal across the European nations? What was the effect of the aſtermath of communism’s fall across central Europe?

Definitions and Statistics

e term ‘Pentecostal’ can be interpreted in a variety of ways depending on whether one is outside it or inside it. By ‘Pentecostal’ for this book I refer to three sets of meanings: the classical, the charismatic renewal movements, and the newer independent movements oſten labelled ‘apostolic networks’ or ‘neo-pentecostal’. e term ‘classical Pentecostal’ applies to those groups which contain reference to Pentecostal phenomena in their founding documents. Among these groups are the Assemblies of God (AoG) and the church of God. e charismatic renewal movements exist within the mainline christian churches and aim to refresh spiritual life and experience but without changing or reforming doctrine or structure. e ‘neo-Pentecostal’ groups, many of which date from the 1970s, usually avoided founding documents but from the beginning accepted Spirit-baptism, spiritual giſts and a revised
2

anne e. dyer

ecclesiology. ese three terms have been translated across the variety of languages of Europe. Moreover each nation has given itself its own preferred names, oſten independently of outside groups whose origins can oſten be traced by to the uSA. As for the influence of the united States of America’s Pentecostal denominations on the European scene, that oſten depends on how much finance and personnel have been invested from America in various nations. British Assemblies of God might relate well enough to its American counterpart but the two groups are inde-

pendent of each other and the larger American group does not govern

the smaller British group. AoG is autonomous within each nation and indeed the churches are autonomous within the denomination. e German groups of classical Pentecostals make use of their own terminology; carl Simpson’s chapter explains how this came about, and other authors do the same for their areas. definitions of what makes a church ‘Pentecostal’ are varied in the dictionaries and statistical books about missions like Barrett’s 1982 and 2004 books.1 is makes it difficult to calculate the total number of those who might be reasonably described under this heading. e term is so inclusive, or as Anderson states, it is used in an ‘all-embracing way’.2 However, the most scrupulous accounts indicate that the number of Pentecostals has grown remarkably since the start of the 20th century, as is seen by the present statistics of Pentecostals worldwide. is implies a great deal of missionary work was successful, whether it was crosscultural or made use of local indigenous mission and ‘lay’3 workers.
Statisticians david Barrett and todd Johnson estimated that in 2001, there were over 523 million ‘Pentecostal / charismatics / neocharismatics’.4 ese Pentecostals and charismatics amount to around 27% of organised global christianity and they are found in 740 Pentecostal denominations, 6,513 non-Pentecostal denominations and 18,810 neo-charismatic denominations or networks. e Pentecostals and

1

ere are so many denominations with a Pentecostal charismatic or neo-Pentecostal

nature that they would need another book to define. Allan Anderson brings an attempted

clarification to the terms and statistics in his article ‘When is a Pentecostal not a Pentecostal?’ JPT, Vol.13.1 (oct 2007) pp. 58–63.

2

A. Anderson, Introduction to Pentecostalism, (cambridge: cuP, 2004) pp. 9–10.

3

is is referring to non-official, or non-paid workers; many pastors were also

not paid.

4

For a critique of Johnson’s categories see Anderson, (2004:1, 9–15, 2005:11–12): he cites david Martin also as estimating ‘a quarter of a billion…Pentecostals in the world’, see d. B. Barrett, G. t. Kurian and t.M. Johnson, World Christian Encyclopaedia, (oxford; ouP, 2001) p. 287 line 66.

introduction

3charismatics are found in 9,000 ethnic and linguistic groups speaking 8,000 languages and covering 95% of the world’s population. over the years, Barrett has had to reorganise the categories used so as to show the various subgroups. His present position is that the major waves of renewal are to be found in roughly the following phrases: the Pentecostal phase, the charismatic phase and then the new or ird Wave. However the changes to Barrett’s conceptualisation is made more complicated by the fact that in the first edition of the World Christian Encyclopaedia of 1985 Barrett divided to his figures up country by country and global region by region. At the same time he divided his figures up into seven ecclesiastical blocks (e.g. Anglican, catholic, orthodox,

and so on). However in the 2001 International Dictionary of the Pentecostal and Charismatic Movements, the figures are reorganised again to

keep pace with changes on the ground and Pentecostals, charismatics and neo-Pentecostals are now dispersed in over 60 subgroups.
Barrett and Johnson have extrapolated the figures to predict a rise in Pentecostalism globally to 31% by 2025.5 Barrett’s half a billion ‘Pentecostal/ charismatics/ neocharismatics’ are predominantly Asians, Africans, and Latin Americans. e ‘two-irds World’ or ‘Majority World’ is naturally composed of nations where the greatest expansion of Pentecostalism has occurred since it is also the area where greatest population growth has also occurred.6 is implies that the original wave of ‘classical Pentecostals’ are now but a mere sub-group of the whole.
is information, accumulated by david Barrett and todd Johnson, is normally seen as the best and most authoritative summation of available statistics. Barrett adds to this in that he now states there are 602,792,000 ‘renewalists’ who include the Pentecostals, charismatics and neo-charismatics; the latter has the majority, which is mainly made up of independent churches and networks across the world which use emphasise the experience of the Holy Spirit and practice spiritual giſts. only a fiſth of these, Anderson considers, are ‘classical Pentecostals’ relating back to the Azusa Street era of the early 20th century.7 compared to earlier figures, Barrett, Johnstone and Mandryck however,

5

david B. Barrett & todd M. Johnson, ‘Annual Statistical table on Global Mission:

2003’, International Bulletin of Missionary Research 27:1 (January 2003), p. 25.

6

Barrett & Johnson, ‘Annual Statistical table on Global Mission: 2003’, IBMR 27.1 p. 25.

7

Anderson also cites d.B. Barrett, ‘Missiometrics 2007: creating your own analysis of

global data’ IBMR 31.1 (2007) pp. 25–32. Anderson, Spreading Fires: e Globalization of Pentecostalism in the Twentieth Century, (London: ScM, 2007) p. 61

4

anne e. dyer

give a much lower statistic: 115 million Pentecostals in 2000, 345 million including all charismatics.8 ey exclude the Independent mega-bloc that Barrett and Johnson include, which make up 394 million, three quarters of their total. eir limited definition is based on classical Pentecostals whose denominational origins can be traced to before World War 2, indeed even before World War 1.

Europe’s Pentecostal Statistics

on a European scale the statistics are varied and not always validated. We have tabulated the various statistics for European nations according to the ones given by d. Jacobsen, e World’s Christians (chichester: Wiley/Blackwell, 2011) in the appendix in this book.9 When ordered according to geographic bloc as in the contents of this book, it is obvious that Britain, Italy, ukraine and russia have the most Pentecostals. is is not in terms of a percentage of their nations’ population, just in terms of sheer numbers. other areas like central Europe have a reasonably high number of Pentecostal/ charismatic/ renewalists, considering their populations. e less well populated nations, including Scandinavia with its flourishing Pentecostal groups despite a secular outlook in the nation, have noticeably higher charismatic numbers than classical Pentecostals. e more highly populated nations like Britain, Germany and Italy have also higher proportions of charismatic/ neo charismatic people. e conclusion is that the newer expressions of Pentecostal experience are labelled ‘charismatic’, and are preferred to the term ‘Pentecostal’; and perhaps the latter term is losing what popularity it had amidst its own constituencies. e other aspect is that in a far more pluralist age, Pentecostalism of various kinds can develop more freely than was the case when the state and main established churches dominated the landscape as they did in the early years at the start of the 20th century. We pick up these larger themes in the historical and sociological picture drawn by William Kay in the last chapter of the book. Meanwhile late modernity in the 21st century favours Hillsongs styles10 or the

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  • The Move to Independence from Anglican Leadership

    The Move to Independence from Anglican Leadership

    THE MOVE TO INDEPENDENCE FROM ANGLICAN LEADERSHIP: AN EXAMINATION OF THE RELATIONSHIP BETWEEN ALEXANDER ALFRED BODDY AND THE EARLY LEADERS OF THE BRITISH PENTECOSTAL DENOMINATIONS (1907-1930) by KYU-HYUNG CHO A Thesis Submitted to The University of Birmingham For the degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology and Religion College of Arts and Law The University of Birmingham September 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis examines the relationship between the leaders of the Anglican Church, centring on Alexander Alfred Boddy (1854-1930), considered the father of British Pentecostalism, and the young Pentecostals in the process of formation of the three major Pentecostal denominations, namely, the Apostolic Faith Church, the Assemblies of God and the Elim Church. Although there were not many Anglican participants in British Pentecostalism and most Pentecostals came from Nonconformist backgrounds, Boddy dominated the leadership from the beginning. As a result, most of the British Pentecostals who were actively involved in the forming of Pentecostal denominations were either directly or indirectly influenced by him. However, as Pentecostalism grew, disagreement and conflict appeared over certain issues and intensified during the period when the Pentecostal denominations were taking shape.
  • Pentecostal Aspects of Early Sixteenth Century Anabaptism

    Pentecostal Aspects of Early Sixteenth Century Anabaptism

    PENTECOSTAL ASPECTS OF EARLY SIXTEENTH CENTURY ANABAPTISM By CHARLES HANNON BYRD II A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham September 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Early sixteenth century radical Anabaptism emanated in Switzerland during Huldrych Zwingli’s protest against the Roman Catholic Church. Much like Martin Luther, Zwingli founded his reform effort on the Bible being the final arbiter of the faith, sola scriptura, and the sufficiency of the shed blood of Christ plus nothing for eternal salvation, sola fide. Based on these principles both adopted the doctrine of the Priesthood of the Believer which recognized every believer’s Spirit empowered ability to read and interpret the Bible for themselves. These initial theological tenets resulted in the literal reading of the Bible and a very pragmatic Christian praxis including a Pauline pneumatology that recognized the efficacy of the manifestation of the charismata. Radical adherents of Zwingli rejected infant baptism as being totally unbiblical and insisted upon the rebaptism of adults, but only on a personal confession of faith, thus the term Anabaptist.
  • World Missions Connection

    World Missions Connection

    January 2015 Number 7 World Missions Connection Missions Commission CHAIRMAN World Assemblies of God Fellowship Brad Walz The Acts One-Eight Project LEAD TEAM Arto Hämäläinen In Anticipation of Bangkok 2015 Michael Dissanayeke Alan Johnson In a little less than a month, many of you will be gathered together with leaders from around the globe at the World Missions Congress in Bangkok. If you still haven't made plans to come to Bangkok on February 4–6, we COMMISSION encourage you to do so. To my knowledge, no worldwide meetings exist like Joshua Tae-Kyung Ahn the ones the World Assemblies of God Fellowship (WAGF) sponsors that are Timothee Balbone dedicated to and focused exclusively on world missions and the Great Gatut Budiyono Commission, especially with so many nations represented (we expect Murray Cornelius between 80 and 100 nations in Bangkok). Rick Cunningham Alun Davies How exciting it was to have 60 nations represented in Cancun in 2013, when Simon Peter Emiau our last World Missions Congress was held. The positive impact of that event continues to reverberate throughout the world, as many countries caught a vision for the first time and were Harri Hakola inspired by the Holy Spirit. Mark Hausfeld A.R. Hashmat Ultimately, that is what we hunger for at the congress—that the Holy Spirit would speak to us and Robert Jeyaraj convict us to face our challenging task in this eleventh-hour harvest. In the past few years several Doug Lowenberg Assemblies of God partners around the globe have celebrated their hundredth anniversaries. It Enson Lweysa has been a time of looking back and appreciating the vision of the first churches and missionaries Ron Maddux who had a passion to touch the entire world.
  • Roger E. Hedlund, "Critique of Pentecostal Mission by a Friendly

    Roger E. Hedlund, "Critique of Pentecostal Mission by a Friendly

    [AJPS 8:1 (2005), pp. 67-94] CRITIQUE OF PENTECOSTAL MISSION BY A FRIENDLY EVANGELICAL Roger E. Hedlund 1. Introduction In the conclusion of his 1997 revision of his study of the Pentecostal-Charismatic movements, Vinson Synan states, “Christian affairs of the twenty-first century may be largely in the hands of surging Pentecostal churches in the Third World and a Roman Catholicism inspired and revivified by the charismatic renewal.” 1 Hollenweger likewise indicates that Pentecostalism today is centered outside the West in a growing Third World movement.2 Indeed Pentecostalism during the twentieth century has emerged from the status of a marginalized sect to become a major tradition of Christianity. With 193 million (19.3 crores) members in 1990, the Pentecostals were the largest Protestant group of churches in the world.3 In addition to these denominational Pentecostals, if one includes mainline Charismatic Protestants and Catholics, the total is more than 372 million (37 crores) which is 21.4 percent of the world’s Christians.4 Also in 1990, out of an estimated 4 million (40 lakh) full-time Christian workers, 1.1 million (11 lakh) were Pentecostal-Charismatics.5 “Fully 1 Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century (Grand Rapids/Cambridge: Eerdmans, 1997), p. 298. 2 Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide (Peabody: Hendrickson, 1997), p. 301. “Third World” terminology refers to the non-western, developing Majority World. 3 Vinson Synan, The Spirit Said ‘Grow’ (Monrovia: MARC, 1992), p. 1. 4 Synan, The Spirit Said ‘Grow’, pp. 10-11. 5 One lakh is 100,000 and one crore is ten million in the normal measurements used in India/South Asia.
  • Pioneers of Faith

    Pioneers of Faith

    Pioneers of Faith 2 Pioneers of Faith by Lester Sumrall 1 Pioneers of Faith by Lester Sumrall South Bend, Indiana www.leseapublishing.com 3 Pioneers of Faith Unless otherwise indicated, all Scripture quotations are taken from the King James Version of the Bible. Photographs in Chapters 1-10 and 12-24 are used by permission of Assemblies of God Archives, 1445 Boonville Avenue, Springfield, Missouri 65802-1894. Pioneers of Faith ISBN 1-58568-207-1 Copyright © 1995 by LeSEA Publishing 4th Printing August 2018 LeSEA Publishing 530 E. Ireland Rd. South Bend, IN 46614 Printed in the United States of America. All rights reserved under International Copyright Law. Contents and/or cover may not be reproduced in whole or in part in any form without the express written consent of the Publisher. 4 Dedication I dedicate this volume to the memory of Stanley Howard Frodsham (1882-1969): a man who loved people, a man who blessed people, a man who helped pioneer the move of the Holy Spirit in this century. He inspired my life from the first day we met. We were together again and again in his home, his office, and in public meetings. He was present in Eureka Springs, Arkansas, when I was twenty years old, and the Lord showed Howard Carter that I was the young man to go with him around the world. Stanley Frodsham wrote for posterity most of the chal- lenging story that the world knows about Smith Wigglesworth. For this the Church of all time will hold him in honor. I will never forget his humility and his prolific producing of spiritual material — much of which does not have his name on it.
  • Victor Guy Plymire: "Fenced with Iron" (1881-1956)

    Victor Guy Plymire: "Fenced with Iron" (1881-1956)

    Pioneers of Faith by Lester Sumrall Harrison House Tulsa, Oklahoma Unless otherwise indicated, all Scripture quotations are taken from the King James Version of the Bible. Photographs in Chapters 1-10 and 12-24 are used by permission of Assemblies of God Archives, 1445 Boonville Avenue, Springfield, Missouri 65802-1894. 2nd Printing Over 20,000 in Print Pioneers of Faith ISBN 0-89274-742-0 Copyright © 1995 by Lester Sumrall P. O. Box 12 South Bend, Indiana 46624 Photographs in Chapters 1-24 are used by permission of Assemblies of God Archives, Springfield, Missouri. Published by Harrison House, Inc. P. O. Box 35035 Tulsa, Oklahoma 74153 Printed in the United States of America. All rights reserved under International Copyright Law. Contents and/or cover may not be reproduced in whole or in part in any form without the express written consent of the Publisher. Pioneers of Faith Dedication I dedicate this volume to the memory of Stanley Howard Frodsham (1882-1969): a man who loved people, a man who blessed people, a man who helped pioneer the move of the Holy Spirit in this century. He inspired my life from the first day we met. We were together again and again in his home, his office, and in public meetings. He was present in Eureka Springs, Arkansas, when I was twenty years old, and the Lord showed Howard Carter that I was the young man to go with him around the world. Stanley Frodsham wrote for posterity most of the challenging story that the world knows about Smith Wigglesworth. For this the Church of all time will hold him in honor.
  • Troens Formidler: En Studie I Thomas Ball Barratts Forkynnelse Fra 1923 Til 1939

    Troens Formidler: En Studie I Thomas Ball Barratts Forkynnelse Fra 1923 Til 1939

    Troens formidler: en studie i Thomas Ball Barratts forkynnelse fra 1923 til 1939 Susanne Brevik Syvertsen Masteroppgave i historie Institutt for arkeologi, konservering og historie Det humanistiske fakultetet Universitetet i Oslo Våren 2016 Forord med takk Det er flere som fortjener en reell takk for at jeg har kunnet fullføre min masteroppgave. Først og fremst vil jeg takke min enestående veileder, Knut Kjeldstadli, for gode råd og bidrag underveis i hele prosessen. På vegne av lille Esther vil jeg også takke for din imøtekommenhet når hun har vært med sin mor på veiledning. Takk til Knut Aukrust for nyttige innspill tidlig i prosessen, og til Nasjonalbiblioteket og de ansatte ved Spesiallesesalen som inspirerte til valg av tema for oppgaven og sørget for tilgang til kildene etter T. B. Barratt. Jeg vil også rette en takk til pinsebevegelsen i Norge, til Per Kjetil Farstad, Terje Hegertun, Anne Gustavsen, David Østby og IBRA Media – alle har vært svært behjelpelige i min jakt på Barratts prekener, også når de muntlige innspillingene av disse viste seg vanskeligere å spore opp enn antatt. Selv har jeg vokst opp i pinsebevegelsen, og nettopp derfor er interessen for emnet sterkt til stede. Denne dobbeltheten er både en styrke og en utfordring, men jeg har i mitt arbeid med denne oppgaven hovedsakelig fått merke at denne forkunnskapen har gitt meg forutsetning for å forstå og legge frem det sentrale innholdet i Barratts forkynnelse. Min masteroppgave er ingen apologetisk studie, men et dypdykk i et emne med både godt kjente og mindre kjente sider, og jeg har hatt stor glede av å utforske bakgrunnen for min kirketilhørighet med historievitenskapelige briller.
  • Pentecostalism and Ecumenism of the Spirit

    Pentecostalism and Ecumenism of the Spirit

    48th International Ecumenical Seminar, July 2-9, 2014, Strasbourg, France "Non-denominational and Trans-confessional Movements" Pentecostalism and Ecumenism of the Spirit By Jean-Daniel Plüss Ph.D. Captatio I have had the privilege to give occasional lectures on Pentecostalism at the Ecumenical Institute in Bossey. Usually I go there well ahead of scheduled time which allows me to mingle with the student body for breakfast or lunch. Once I joined a table without introducing myself and heard a student ask another one, “Who will be speaking to us this afternoon?” The reply was, “A Pentecostal is coming.” Then someone else remarked, “Ahh, Pentecostalism is messy.” I decided to stay anonymous until I would enter the class room. The same year, I was invited to a party. We got into a conversation and I explained that I was a theologian and that I was particularly interested in ecumenism. Then the person I was speaking to replied, “Ahh, ecumenism. That is like a cocktail, there is a little bit of everything in it, but nothing is for real.” So now I knew, I could not win either way. There would always be others that would beg to differ with my identity as a Christian. And there would be those who thought little about my attempts to work towards some kind of understanding, common purpose and unity. But the questions that arose from these encounters keep echoing in my mind. If Pentecostalism is indeed at times messy, what are the circumstances of such an assessment and what could be done about it? And with regard to ecumenism, is ecumenism nothing but a tiresome art of compromise, where your particular identity as Christian is continually undermined? Or is it possible that ecumenism, identity and integrity are words that can coexist? Are there alternative avenues for living ecumenically than producing statements of common understanding and the occasional worship service with an ecumenical liturgy? Introduction The purpose of this paper is to reflect on Pentecostalism within Christianity’s larger ecclesial landscape.