He finds other intellectuals as interested as he is, but many are perplexed as to its appeal.
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After visiting the Brazilian church, he goes to lunch with with a group that includes sociologists, theologians, a political scientist, a cultural anthropologist, a minister, a priest and a nun. None are Pentecostals, but each has an opinion on the movement's explosive growth. One holds that it meets the psychological needs of the poor; another finds a link to class conflict; others, perhaps inevitably, blame it all on the C.
COX offers his own explanation, one closer to what some Pentecostals themselves might say. In Pentecostal churches, with their emphasis on "praying in the Spirit" and healing through prayer, and with their millennial expectations, he finds an "elemental spirituality" with a strong cross-cultural appeal. Glossolalia, he writes, is a form of "primal speech," an ultimately democratic way to praise God outside of cliched pieties and exhausted creeds.
But for those who would embrace Pentecostalism intellectually, Mr. Cox finds contradictions aplenty: hopeful elements coexisting with distasteful ones. From its start, Pentecostalism drew on black spirituality, but the heirs of Azusa Street soon created largely segregated denominations. In church services, women give "personal testimony," sounding like preachers, but many churches bar female pastors. Cox hears some Pentecostals preach outreach to the poor, but finds others speculating about satanic conspiracies. Pentecostalism, Mr. Cox says, is deeply paradoxical.
People are attracted to it for many reasons; its churches express varying political and theological visions. So far, that diversity has insured it popular success.
Where Did All This Pentecostalism Come From? - Tim Challies
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If there is a contribution that the Pentecostal and Charismatic Movements have made to the Body of Christ, it is this: the signs, wonders, and miracles described in the New Testament are for today as well. The Pentecostal church must avoid at all costs the danger of thinking that the work of the church can be done solely by human power and ingenuity.
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Our Pentecostal and charismatic forefathers and mothers had little money and none of the resources we have today. Thank God He has given us far more resources in the present hour. But, these resources are tools to use, not rely on.
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It is not by our power, or by our might, but by His Spirit. I came away very disappointed, as the ceiling was very dark, the result of centuries of candles burning that had produced a thin layer of soot. Recently I revisited the Sistine Chapel.
In the intervening years, it has been cleaned and now the riot of color and detail from Michelangelo blaze forth in all its original glory. Over the centuries, layers of church tradition, coldness, and apostasy have obscured the pure vitality, the living doctrine, and experience of first-century believers. The idea of Pentecost is to remove the smudge of theological and experiential smoke that has obscured what the Church was at its beginning. Acts —47 tells us. Let there be no separation between them and us.
Let us believe what they believed, and behave as they behaved. The Azusa pioneers desired to do one thing: get back to being the Church described in the New Testament. Today we are living down in the evening of the dispensation of the Holy Ghost.
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As it was in the morning, so shall it be in the evening. This is the last evangelistic call of the day. May God work among us in such a way that Azusa Street will only be a shower compared to what He does in giving the latter rain in the years that lie before us, should Jesus delay His return! News Store Events Search. What Azusa Had and We Need. Wood on April 8, Don't miss any stories.