Sentences with phrase «among pentecostal»

The regularity of the forms varies greatly, from the most spontaneous occurrences among Pentecostal sects to the most dignified of liturgical services, but there is always some channeling to which the worshiper is expected to conform.

The black / white divide has been highlighted by the fact that the fastest growing segment of the UK Church over the past few decades has been among Pentecostal denominations, driven by the rapid growth of new African and Caribbean churches.

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.

Hence the «majority - minority» future has already arrived among Pentecostal and non-denominational groups.

To me, it's a bit like taking a missions trip to Cleveland, Ohio to «minister among the Pentecostals.»

This tendency is especially prominent among Pentecostals, who have begun to move into the evangelical seminaries.

The fastest growth is occurring in noncreedal congregations with little or no religious hierarchy — that is, among Pentecostals.

There are tendencies among Pentecostals (as in other Christian groups) to withdraw and limit their involvement to their own circles instead of being open and seeking contact with other churches.

(1) Indeed the term acquires, in some quarters there, a pejorative flavor, so persistent among Pentecostals is a characteristic mistrust of the formal academic enterprise.

Of course, instead of a sacrificial pilgrimage to the sanctuary, this form of gratitude among Pentecostals involves a person's whole life.

For Cucchiari, the fact that among the Pentecostals God has qualities held to be feminine in the machista world, means that it can bring about a new relationship between the sexes.

Not exact matches

It is also the case that among these four groups, Pentecostals and non-denominational churches have the most diversity and tend to be more evenly split between white and minority.

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.

Among white Pentecostals the pressure comes from the charismatics, who are shedding certain classical Pentecostal doctrines, particularly «the baptism of the Holy Spirit» and its being «evidenced» by speaking in tongues.

Perhaps me most creative dialogue among these branches is occurring in the Society for Pentecostal Studies.

The situation is different among white Pentecostals, whose identification with fundamentalism is much stronger.

No uniform pattern emerges, but the variety will be a source of ferment as the Holiness and Pentecostal churches continue to assert themselves and to emerge from isolation to claim a significant place among other churches of Christendom.

These vary from the ritualized formality of the Roman and Orthodox Catholic Churches to the simplicity of some Protestant denominations, to the free form among some of the Pentecostal churches.

In contrast, young Pentecostals, converted to Christianity within a communist society, were displaying some of the same audacity so evident among southern black Pentecostals in the 1960s during the civil rights demonstrations.

This group seeks dialogue with Pentecostals as a mechanism for increased understanding among Christian churches.

Though it is impossible to know how many Pentecostals are in Latin America, there is a consensus among scholars that they make up between 70 % and 80 % of the evangelicals, which number in the tens of millions.

Among Protestants, the influx of Pentecostals and evangelicals greatly outnumbers the adherents of mainline (or, better, «historical») denominational traditions.

In her great book Pentecostal Formation: A Pedagogy Among the Oppressed, Dr. Cheryl Johns uses the Hebrew word yada as the basis for the Pentecostal understanding of «knowing» God.

When one considers that among five Pentecostal denominations in North America there are over 15,000 credentialed women ministers, almost half of whom are in the Assemblies of God, it seems clear that the issue will continue to be debated and discussed.

Biblical traditionalism and literalism are even more marked in the independent churches and in denominations rooted in the Pentecostal tradition, and similar currents are also found among Roman Catholics.

As might be expected in a society in which white Anglo - Saxon Protestants are slow to recognize their own ethnicity, the first, and still the best, ethnographies of congregations are Samuel Heilman's study of an orthodox synagogue and Melvin Williams's description of a black Pentecostal church.71 Heilman and Williams conclusively demonstrate the power of even small, marginal congregations to generate among themselves a rich symbolic communication that gives each its meaning and cohesion.

Whether one looks at a Church of South India congregation in the «Harijan Wadi» of a village in Chittoor District of Andhra Pradesh, or at a New Life Pentecostal congregation in the suburbs of Mumbai, whether one looks at a Syrian Orthodox community in Chungom, Kottayam, or at a Mizo Presbyterian Church in Mission Veng in Aizwal, whether one looks at the worshipers at the Indian mass celebrated at the National Biblical Catechetical and Liturgical Centre in Bangalore, or at a newly set up Baptist congregation among former estate workers in the Andaman and Nicobar islands, one thing that would strike even the most impartial observer is the reality of hybridity, hybridity which manifests itself not only in things external, but very often in terms of attitudes, thought - processes and historical self - understanding within the overall identity discourse.

There is also the rise of the Pentecostals, with three Pentecostal denominations now among the fifteen largest Protestant denominations.

Among these were such groups as the Nazarenes, the Assemblies of God, and the Holiness or Pentecostal Churches.

Hispanic Americans are one of the fastest - growing demographics in evangelicalism, surging in Pentecostal and Assemblies of God traditions as well as among Southern Baptists, where a majority of new church plants are now non-white.

Pentecostals were among the first to grant women freedom to preach and to serve as leaders, but they were conflicted as to how much freedom should be allowed.

Evangelical - fundamentalist - Pentecostal people, especially whites and Orientals among them, have moved into the prosperous classes.

What the Protestant Pentecostals have been saying for a long time is now occurring among Catholic charismatics; in the words of one of their national leaders: «I am involved because I believe that God has touched me and that I have responsibilities as a result of that touch and call.»

Its Christian Leadership Center, which I direct, is intended to foster relationships among a wide variety of Christians, from Catholics to Pentecostals, from Lutherans to Baptists.

The AoG is a Pentecostal and evangelical denomination holding, among other things, the Divine inspiration of the Bible, the Trinity, the Deity of Christ, salvation through faith in Jesus Christ alone, the Baptism of the Holy Spirit as the believer's empowerment for witness and service, speaking in tongues as the evidence of that baptism, sanctification through the work of the Spirit, a church on mission, Divine healing for the sick available to believers, the return of Christ and a final judgment.

I had spent years in religious traditions such as Charismatic, Pentecostal and Vineyard that strongly believe God is speaking all the time, which is why prophecy is such a prevalent activity among these groups.

The Charismatic Renewal has gained ground as a possible Catholic answer to the Pentecostals, but its effectiveness is largely among the middle class.

He is a beloved community leader and minister at a local Pentecostal church, and his standing among his constituents is reflected by the district's Senate primary results for the last few years.