Global Pentecostal and Charismatic Studies

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. 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CONTENTS List of Contributors............................................................................... vii <ul style="display: flex;"><li style="flex:1">Introduction........................................................................................... </li><li style="flex:1">1</li></ul>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 eological 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 ecumenism. One of his publications is erapeutic and Prophetic Narratives xlist 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 2anne 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 independent 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. 2A. 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. 4For 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, 5david B. Barrett & todd M. Johnson, ‘Annual Statistical table on Global Mission: 2003’, International Bulletin of Missionary Research 27:1 (January 2003), p. 25. 6Barrett & Johnson, ‘Annual Statistical table on Global Mission: 2003’, IBMR 27.1 p. 25. 7Anderson 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 4anne 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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