This Is That Personal Experiences Sermons and Writings of AIMEE
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The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army. -
![The Charismatic Movement and Lutheran Theology [1972]](https://docslib.b-cdn.net/cover/7475/the-charismatic-movement-and-lutheran-theology-1972-67475.webp)
The Charismatic Movement and Lutheran Theology [1972]
THE CHARISMATIC MOVEMENT AND LUTHERAN THEOLOGY Pre/ace One of the significant developments in American church life during the past decade has been the rapid spread of the neo-Pentecostal or charis matic movement within the mainline churches. In the early sixties, experi ences and practices usually associated only with Pentecostal denominations began co appear with increasing frequency also in such churches as the Roman Catholic, Episcopalian, and Lutheran. By the mid-nineteen-sixties, it was apparent that this movement had also spread co some pascors and congregations of The Lutheran Church - Missouri Synod. In cerrain areas of the Synod, tensions and even divisions had arisen over such neo-Pente costal practices as speaking in tongues, miraculous healings, prophecy, and the claimed possession of a special "baptism in the Holy Spirit." At the request of the president of the Synod, the Commission on Theology and Church Relations in 1968 began a study of the charismatic movement with special reference co the baptism in the Holy Spirit. The 1969 synodical convention specifically directed the commission co "make a comprehensive study of the charismatic movement with special emphasis on its exegetical aspects and theological implications." Ie was further suggested that "the Commission on Theology and Church Relations be encouraged co involve in its study brethren who claim to have received the baptism of the Spirit and related gifts." (Resolution 2-23, 1969 Pro ceedings. p. 90) Since that time, the commission has sought in every practical way co acquaint itself with the theology of the charismatic movement. The com mission has proceeded on the supposition that Lutherans involved in the charismatic movement do not share all the views of neo-Pentecostalism in general. -
Dying to Come Back As a Memoir
Youth, Middle-Age, and You-Look-Great Stephen Rosen Dying to come back as a Memoir When George Gershwin asked to study composition with Maurice Ravel, Ravel replied, “Why be a second- rate Ravel when you can be a first-rate Gershwin?” a I much prefer that my own style be my own, uncultivated and rude, but made to fit as a garment, to the measure of my mind rather than someone else’s, which may be more elegant, ambitious, and adorned but one that deriving from a greater genius, continually slips off, Copyright © 2013 by Stephen Rosen. All rights reserved. unfitted to the humble proportions of my intellect. No part of this publication may be reproduced or transmitted in any form or by any --Petrarch means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without written permission of the author. a Disclaimer: This book is based on fallible memory and many of the stories did not “Is it true, Rabbi, that ‘Do unto others as you would have them actually happen the way I describe them; portrayals of individuals and events contain motivated misperceptions, selective recall, confirmation biases, irony, and inventive or do unto you’ summarizes all of the Torah’s wisdom, and all imaginative recreations that make me appear wiser and more heroic or than I actually Jewish ethical and moral teachings?” was or am. --Astrophysicist PROSPECT PRESS 7 Prospect Boulevard East Hampton, NY 11937 and “Well, let me answer your question with a question. Is it true that 35 West 81st Street, Suite 1D all -
Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected]
CORE Metadata, citation and similar papers at core.ac.uk Provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Trends and Issues in Missions Center for Global Ministries 2009 Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/cgm_missions Recommended Citation Fanning, Don, "Pentecostal and Charismatic Movements" (2009). Trends and Issues in Missions. Paper 7. http://digitalcommons.liberty.edu/cgm_missions/7 This Article is brought to you for free and open access by the Center for Global Ministries at DigitalCommons@Liberty University. It has been accepted for inclusion in Trends and Issues in Missions by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Pentecostal/Charismatic Movements Page 1 Pentecostal Movement The first two hundred years (100-300 AD) The emphasis on the spiritual gifts was evident in the false movements of Gnosticism and in Montanism. The result of this false emphasis caused the Church to react critically against any who would seek to use the gifts. These groups emphasized the gift of prophecy, however, there is no documentation of any speaking in tongues. Montanus said that “after me there would be no more prophecy, but rather the end of the world” (Philip Schaff, History of the Christian Church, Vol II, p. 418). Since his prophecy was not fulfilled, it is obvious that he was a false prophet (Deut . 18:20-22). Because of his stress on new revelations delivered through the medium of unknown utterances or tongues, he said that he was the Comforter, the title of the Holy Spirit (Eusebius, V, XIV). -
CH510: a History of the Charismatic Movements Course Lecturer: John D
COURSE SYLLABUS CH510: A History of the Charismatic Movements Course Lecturer: John D. Hannah, PhD, ThD Distinguished Professor of Historical Theology at Dallas Theological Seminary About This Course This course was originally created through the Institute of Theological Studies in association with the Evangelical Seminary Deans’ Council. There are nearly 100 evangelical seminaries of various denominations represented within the council and many continue to use the ITS courses to supplement their curriculum. The lecturers were selected primarily by the Deans’ Council as highly recognized scholars in their particular fields of study. Course Description Charismatic theology is more than just a theology of spiritual gifts; worship, bibliology, sanctification, and ecclesiology are also central. Learners will complete a historical and theological study of the origins and developments of Classical Pentecostalism, Charismatic Renewalism, and Restoration Movements, with emphasis given to theological backgrounds and trends. Lectures also analyze other related movements, including the Jesus Only Movement, the Vineyard Movement, and the Toronto Revival Movement. Throughout the course, the pros and cons of the various charismatic movements are presented. Course Objectives Upon completion of the course, the student should be able to do the following: • Trace the history of the Pentecostal Movement from its origin in the American Holiness Movement to its current manifestation, Charismatic Renewalism, and the varieties of Restorationism. • Move toward a formulation (or clearer understanding) of such concepts as spiritual power and victory for himself/herself. At the minimum, the course purposes to discover the questions that must be asked in order to formulate a cogent statement of the “victorious Christian life.” • Gain insight into the nature and defense of Pentecostal and Charismatic distinctives, as well as the theological changes that have taken and are taking place in the movement. -
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Theological Reflections on the Charismatic Movement – Part 1 Churchman 94/1 1980
Theological Reflections on the Charismatic Movement – Part 1 Churchman 94/1 1980 J. I. Packer I My subject is a complex and still developing phenomenon which over the past twenty years has significantly touched the entire world church, Roman Catholic, Orthodox, Anglican and non-episcopal Protestant, at all levels of life and personnel and across a wide theological spectrum.1 Sometimes it is called Neo-Pentecostalism because, like the older Pentecostalism which ‘spread like wildfire over the whole world’2 at the start of this century, it affirms Spirit-baptism as a distinct post-conversion, post-water-baptism experience, universally needed and universally available to those who seek it. The movement has grown, however, independently of the Pentecostal denominations, whose suspicions of its non-separatist inclusiveness have been—and in some quarters remain—deep, and its own preferred name for itself today is ‘charismatic renewal’.3 For it sees itself as a revitalizing re-entry into a long-lost world of gifts and ministries of the Holy Spirit, a re-entry which immeasurably deepens individual spiritual lives, and through which all Christendom may in due course find quickening. Charismatic folk everywhere stand on tiptoe, as it were, in excited expectation of great things in store for the church as the movement increasingly takes hold. Already its spokesmen claim for it major ecumenical significance. ‘This movement is the most unifying in Christendom today’, writes Michael Harper; ‘only in this movement are all streams uniting, and all ministries -
Vol. 3 Issue 1 JULY 2020
Vol. 3 Issue 1 JULY 2020 EDITORIAL Cultivating a Pentecostal Ethos .................................................................... 1 Jeremy Wallace ARTICLES Pentecostal Identity – Pentecostal Ethos ..................................................... 5 Veli-Matti Kärkkäinen An Outline of the Pentecostal Ethos: A Critical Engagement with James K.A. Smith.................................................................................................... 19 Andrew I. Shepardson A Biblical Rationale for Ethnic Inclusiveness ............................................ 31 John Telman Let My People Go: Spirit-Led Cross-Cultural Leadership and the Dominant Culture ...................................................................................... 46 Guillermo Puppo Cultivating a Pentecostal Ethos Jeremy Wallace, D.Min.1 Looking Back, Thinking Forward I have found myself reflecting on a peculiar, yet common, phenomenon: when we’re young we spend a considerable amount of time thinking about and dreaming of the future, what life will be like when we are “older.” Our focus is heavily upon things which are to come. Yet the older we get we find ourselves thinking more about life as it was in the days of our youth. The proverbial “good old days,” when demands upon us were fewer and, in the minds of many, we were able to live a generally carefree life.2 The more I ponder this, the more I wonder how many of us simply underappreciate our present context, where we are at in the here-and-now of our lives. It seems that we are prone to either dwell on the past or dream future hopes. With four children of my own, I wonder, from time to time, what their childhood experience is like. Is it like mine? Is it better or worse than mine was? They may tell me they enjoy their lives, but part of me always wonders what their experience is really like compared to my own. -
THE GLOBALISATION of CHARISMATIC CHRISTIANITY Spreading the Gospel of Prosperity
THE GLOBALISATION OF CHARISMATIC CHRISTIANITY Spreading the Gospel of Prosperity SIMON COLEMAN University of Durham The Pitt Building, Trumpington Street, Cambridge, United Kingdom The Edinburgh Building, Cambridge , UK www.cup.cam.ac.uk West th Street, New York, –, USA www.cup.org Stamford Road, Oakleigh, Melbourne , Australia Ruiz de Alarcón , Madrid, Spain © Simon Coleman This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published Printed in the United Kingdom at the University Press, Cambridge Typeface Monotype Baskerville /. pt. System QuarkXPress™ [] A catalogue record for this book is available from the British Library hardback Contents List of illustrations page x Acknowledgements xi Introduction A ‘weird babel of tongues’: charisma in the modern world ‘Faith which conquers the world’: globalisation and charisma Sweden: national ‘state’ and global ‘site’ The Word of Life: organising global culture Words: from narrative to embodiment Aesthetics: from iconography to architecture Broadcasting the faith Expansive agency Contesting the nation The Word and the world References Index ix Illustrations The new Word of Life building page Baptism in Uppsala swimming baths Christ as body-builder ‘Word of Death’ graffiti x A ‘weird babel of tongues’: charisma in the modern world I vividly remember my first encounter with a charismatic church. It occurred during my final year of studying for an anthropology degree. During a particularly boring undergraduate lecture, a fellow student slipped me a note enquiring if I believed in God. When I scrawled a noncommittal reply, she asked if I wanted to accompany her to a local church that Sunday. -
Information to Users
INFORMATION TO USERS The most advanced technology has been used to photograph and reproduce this manuscript from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand corner and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. University Microfilms International A Bell & Howell Information Company 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 313/761-4700 800/521-0600 Order Number 9031074 The institutionalization of Aimee Semple McPherson: A study in the rhetoric of social intervention Grindstaff, Roy Arthur, Ph.D. -
Australian Humanities Review
AUSTRALIAN HUMANITIES REVIEW issue 47 2009 Edited by Monique Rooney and Russell Smith Australian Humanities Review Editors: Monique Rooney, The Australian National University Russell Smith, The Australian National University Consulting Editors: Lucy Frost, University of Tasmania Elizabeth McMahon, University of New South Wales Cassandra Pybus, University of Tasmania Editorial Advisors: Stuart Cunningham, Queensland University of Technology Guy Davidson, University of Wollongong Ken Gelder, University of Melbourne Andrew Hassam, Monash University Marilyn Lake, La Trobe University Sue Martin, La Trobe University Fiona Probyn-Rapsey, University of Sydney Libby Robin, The Australian National University Deborah Rose, The Australian National University Susan Sheridan, Flinders University Rosalind Smith, University of Newcastle Terry Threadgold, Cardiff University, Wales McKenzie Wark, Eugene Lang College, New York Terri-Ann White, University of Western Australia Adi Wimmer, University of Klagenfurt, Austria Australian Humanities Review is published by the Association for the Study of Australian Literature, with the support of the School of Humanities at The Australian National University. Mailing address: Editors, Australian Humanities Review, School of Humanities, AD Hope Building #14, The Australian National University, ACT 0200, Australia. Email: [email protected] Website: www.australianhumanitiesreview.org Published by ANU E Press Email: [email protected] Website: http://epress.anu.edu.au © The Australian National University. This Publication is protected by copyright and may be used as permitted by the Copyright Act 1968 provided appropriate acknowledgment of the source is published. The illustrations and certain identified inclusions in the text are held under separate copyrights and may not be reproduced in any form without the permission of the respective copyright holders. -
Hello, Ruel World
Hello, ruel World BY PAUL MAGEE BA hons (Melb); MA (Melb) a thesis submitted in fulfilment of the requirements for the Doctorate of Creative Arts, University of Technology, Sydney 2003 ii comprising Cube Root of Book The 14th Floor, an Hypothesis Unaustralia, A Study of Heads prefaced and postfaced by Leninheads iii certificate of authorship / originality I certify that the work in this thesis has not been previously submitted for a degree nor has it been submitted as part of requirements for a degree except as fully acknowledged within the text. I also certify that the thesis has been written by me. Any help that I have received in my research work and the preparation of the thesis itself has been acknowledged. In addition, I certify that all information sources and literature used are indicated in the thesis. Signature of Candidate: iv acknowledgments This work has always been dedicated to my sister Bridget Magee. She acted, played flute and wove tapestries. Each page as you read turns in this imaginary prayer wheel. Rest well, sister. Inspire me. the artists who make you think the world anew, because through their frames. As well as all the people in my bibliography I want to thank film-makers Pedro Almodovar, Luis Buñuel, Ingmar Bergman, Lars Von Trier and Jacques Demi for messing with my mind, beginning at age sixteen. You’re Gods. Stephen Muecke showed me that there are many different ways to learn about the world by being in it. He has been a wonderful supervisor, colleague and friend. He doesn’t just produce ideas, he looks out for people on the edge, and finds a way for them to speak.