Sentences with phrase «pentecostal experience»

The «Pentecostal experience» is at the same time an unconditional acceptance by the forgiving God (justification), the beginning of a new and transformed life (sanctification), the receiving of the strength to sustain new life in an adverse social and cultural medium, and the sharing of testimony with others (baptism of the Holy Spirit).

Nevertheless, even in this case it is possible to speak of specific, central, basic elements of the Pentecostal experience that are common to members of an Assemblies of God church and members of the Universal Church of the Kingdom of God.

It is precisely the centrality of religious experience over doctrine that will prepare the terrain for the introduction of the Pentecostal experience into Chilean popular culture.

Since Pentecostal experience emphasizes personal morality and the search for individual transformation instead of political struggle, these critics accuse it of being alienating and consider it an obstacle to social change.

In the Acts of the Apostles, the evangelist Luke draws his readers into the Pentecostal experience of the disciples, after Matthias has been chosen to replace Judas as the twelfth representative of the new Israel.

Today, the term Charismatic is sometimes used more broadly to identify Christians who testify to the Pentecostal experience but are simply not part of one of the classical Pentecostal denominations.

Further, the Pentecostal experience is lived in community, not in isolation.

«That is why, at least in Latin America, a Pentecostal experience focused on day - to - day reality may well become a major force for social change.»

The resolution called on the council to reaffirm the doctrine and «continue to require our credentialed ministers to not only have the aforementioned Pentecostal experience in their own lives, but [to] actively preach and teach this...

Thus there is not a sense of Pentecostal experiences as isolated or disconnected events, but deeply connected to the broader story of the kingdom of God advancing in the world.

A great part of the Pentecostal experiences that we analyze here as tools for facing poverty are common to all Pentecostal churches.

Although Pentecostal experiences can be found throughout the history of Christianity, the modern Pentecostal movement was born with the present century.

Not exact matches

So how does a Pentecostal church with traditional Christian values rebrand the church experience?

For the most mystical of Pentecostals, the height of spirituality is an ineffable, ecstatic experience of intimacy with God.

In Pentecostal circles, theology and practice are inseparable, so I would like to offer some observations drawn from my own experiences «on the ground» in Pentecostal churches, which may help corroborate and clarify some of Smith's insights.

As with the mystical tradition in general, the danger is that the Pentecostal mystical experience becomes a mere escape from the world rather than a preparation for a purposeful reinsertion into the world.

BTW, as a Christian I believe in the Trinitarian Mystery and while I realize that «when you get One, you get them all», I have a more intimate relationship with the Holy Spirit than I do with either the Father or Jesus, the Son, even though I don't experience most of the «psychological fireworks» that many Charismatic / Pentecostal Christians frequently do.

In my experience the reformed traditions (baptists, presbyterian, and many independent churches; the puritans and anabaptists also came from this branch) can tend toward legalism; the pentecostal traditions (Church of Christ, Assembly of God, vineyard, many independent churches etc.) can tend toward biblical literalism and a bit of a herd mentality; the lutheran tradition can tend toward antinomianism, while the anglican and wesleyan traditions do the best at shooting down the middle (though I am admittedly biased).

The role of spiritual experience and encounter was central; grace is not «hidden» in the recesses of the soul for Pentecostals, but is a dynamic movement of divine power that bursts into the conscious mind.

In a recent article for Christianity Today, Ed Stetzer offers some sociological analysis as to why Pentecostals continue to experience growth despite trends of decline or stagnation among many forms of Christianity.

The «Pentecostal» enthusiasm of the disciples arose, not from reflection about the value of a dead man's deeds and words, but from the conviction that that man was alive as Lord and Messiah and that they could testify from their experience of actual encounter with him that God had glorified him.

Unfettered by older Pentecostal history and traditions, these new sects attract experience - hungry charismatics who long for fresh spiritual encounters and who often mistrust institutional church ties.

Unlike other restorationists and more mainstream Christians, Pentecostals taught the «baptism in (or with) the Holy Spirit» — a religious experience beyond conversion made evident in the convert's ability to speak in tongues.

And Holiness and Pentecostal churches share much in ethos, hymnody and social / cultural experience.

As late as the 1970s, Italian immigrant communities of Pentecostals were still saying to their American counterparts «you do not know the Catholic Church» in reference to their experiences in Italy.

I suggest that you all that like the band wagon of criticizing Christianity to visit a Pentecostal Church and experience the God you don't understand, I will continue to pray for you all.

Black Pentecostals will find even more of their identity in being a part of the black experience, and the highly sectarian «oneness churches» will remain somewhat isolated for the time being.

Though Mariz recognizes a great diversity among Pentecostal denominations, and admits that some of the criticisms are valid, she thinks that even neo-Pentecostals and autonomous Pentecostal groups often provide the poor with experiences and values that help them confront their daily problems and survive in a hostile neo-capitalist environment.

By sharing her personal experience, Ofelia Ortega describes how Pentecostals have gradually approached the historic Protestant churches through the world ecumenical movement.

Sepúlveda argues that the contribution of Pentecostal theology lies not in its systematic treatment or elaboration, but in the believers» testimonies as narrations of their personal and communal experience of the Spirit.

To forget the charismatic element, or perversely to overemphasise it, leads inevitably to enthusiasm — that was the experience of Methodism in the 18th century and the cause of the rise of Pentecostal sects in the 19th.

He comes alive and is energized by Pentecostal worship; it's where he most often meets and experiences God.

This power is received through a Pentecostal type experience like that that occurred in Acts 2.

Numerous sects today — sometimes called holiness groups and sometimes Pentecostal, although the two terms are not exactly synonymous make much of the experience called «entire sanctification.»

When the term «Pentecostal» is used, it connotes an emphasis on an emotional experience of salvation akin to the coming of the Holy Spirit at Pentecost, after which this state of holiness is achieved or given.

Regardless, the majority of Pentecostals generally hold that the Baptism of the Holy Spirit is a seperate experience of grace and the evidence of the baptism of the Spirit is speaking in tongues (called «initial physical evidence»).

For those Pentecostals, they do see the Baptism of the Holy Spirit as a second experience of grace, but not compeltely related to sanctification (as early Pentecostal / Holiness groups did).

And alternately, some of my worst experiences within Pentecostal tradition have been through people running amuck giving out «words.»

The Pentecostal movement has a prominent place for mystical experiences in the life of the Church.

From Sara: Many experiences I have had with members of Pentecostal churches and their leadership believe and teach that the Catholic church (and other liturgical Protestant denominations) are not Christian churches.

As Steven J. Land contends in his landmark Pentecostal Spirituality: A Passion for the Kingdom, «There may be Pentecostal - like experiences, but Pentecostal spirituality is another matter.»

Yet because of the recognition that those who are filled with the Holy Spirit are empowered to testify about their experience of the Spirit, official Pentecostal leaders often view the involvement of Pentecostal scholars and theologians in the ecumenical arena as a legitimate form of witness.

Pentecostals who begin with Acts 1:8 often conclude their testimony by inviting their audiences to experience for themselves the Spirit's presence and activity as recorded throughout the Acts narrative, and to continue to expand the early Christian story into — as it were — an additional chapter of the book of Acts.

Some groups are experiencing substantial growth, such as HTB's church - planting network and Pentecostal denominations such as the Redeemed Christian Church of God, which now boasts 800 churches throughout the UK.

When you appreciate what you have as much as Pentecostals do, you aren't satisfied to experience it yourself.

Even those who challenge these numbers agree that by any measure Pentecostal Christianity has experienced dramatic growth.

There I experienced Pentecostal community and formed values my readers will readily detect.

As an expression of their belief, they regularly offer opportunities on Wednesday night to receive the Baptism of the Holy Spirit as in the Pentecostal tradition (where the Baptism in the Holy Spirit is considered a distinct experience from conversion).

Pentecostal testimony shows that justification, sanctification, and the baptism of the Holy Spirit are grounded in this unique experience.

By concentrating on the analysis of ideology, criticisms of Pentecostal political behavior do not take into account the changes in the culture promoted by this religious experience.