This chapter traces Pentecostal and related congregations, churches, denominations, and organizat... more This chapter traces Pentecostal and related congregations, churches, denominations, and organizations that stem from the beginning of the twentieth century. They identify with activities at Pentecost described in Acts 2 and in the exercise of charisms in 1 Corinthians 12–14. Each of them highlights is the significance of a personal encounter with the Holy Spirit leading to a transformed life. These often interrelated organizations and movements have brought great vitality to the Church worldwide for over one hundred years, and together, they constitute as much as 25 per cent of the world’s Christians. This form of spirituality is unique over the past 500 years, since it may be found in virtually every historic Christian family/tradition, and in most churches of the twenty-first century.
This article offers a sweeping view of the first fifty years of the International Roman Catholic–... more This article offers a sweeping view of the first fifty years of the International Roman Catholic–Pentecostal Dialogue, from the perspective of an historian who has participated in this ongoing discussion for the past thirty-seven years. While the first two rounds of dialogue were especially difficult because of the political disputes between the then Assemblies of God General Superintendent, Thomas F. Zimmerman, and David du Plessis, the former General Secretary of the Pentecostal World Conference, the Dialogue has survived and produced six major studies so far, with a seventh round that has resumed after COVID-19 in July 2022. Today, this ecumenical dialogue is the oldest and most widely accepted in the world that features Pentecostals. The article explains some of the difficulties participants have faced, challenges they have overcome, and it explains how the dialogue has opened doors for further communication between Catholics and Pentecostals. It concludes with the recognition that the dialogue has contributed to problem solving and has helped to open the path towards the establishment of the Christian Unity Commission of the Pentecostal World Fellowship.
This paper reviews the fifth round of discussions in the International Roman Catholic-Pentecostal... more This paper reviews the fifth round of discussions in the International Roman Catholic-Pentecostal Dialogue by closely following and analyzing the final report "On Becoming a Christian: Insights from Scripture and the Patristic Writings". Beginning with an introduction about the dialogue as a whole and some remarks regarding the selection of the subject for the fifth round, the analysis focuses on the five main sections on the report. After laying out the difficulties and differences as well as the agreements and similarities that were discovered in the fifth round, the hope is expressed that the International Roman Catholic-Pentecostal Dialogue has laid a strong foundation on which another generation of ecumenists will be able to build.
It is with genuine appreciation that I have been invited by Canon Mark Oxbrow to set forth an Eva... more It is with genuine appreciation that I have been invited by Canon Mark Oxbrow to set forth an Evangelical perspective on Church and Mission to this session of the Lausanne-Orthodox Initiative. And it is with considerable apprehension on my part that I have accepted this late invitation. Three factors make this assignment difficult for me. The first is that for the past 30 years, I have spent much of my ecumenical energy developing closer relationships between Catholics and Pentecostals. 1 This has obvious implications because Catholics and Pentecostals have confronted one another in Latin America for a century, often competing with and condemning one another, and in the process undermining the message that they both seek to proclaim regarding the saving and reconciling power of Jesus Christ through the cross. 2 At the same time, I have worked with Orthodox theologians as a member of the Commissions on Faith and Order in the National Council of Churches in the USA (1984-2002) and the World Council of Churches (1989-Present), as a member of the North American Academy of Ecumenists (1989-Present), and as a member of the Steering Committee of the Global Christian Forum (1998-Present). I was also part of the first conversation held between the Ecumenical Patriarchate and Pentecostals beginning in 2010. 1 I have served on the steering committee of the International Roman Catholic-Pentecostal Dialogue since 1985 (Round 3), and have served as the Pentecostal Co-chair since 1992 (Rounds 4-6). Our reports during my tenure have included "
... Pentecostals in Japan (Paul Tsuchido Shew) 487 22. The Korean Holy Spirit Movement in Relatio... more ... Pentecostals in Japan (Paul Tsuchido Shew) 487 22. The Korean Holy Spirit Movement in Relation to Pentecostalism (Lee Young-Hoon) 509 23. ... LEE YOUNG-HOON is Senior Associate Pastor of the Yoido Full Gospel Church, Seoul, Korea. ...
Spirit and Power: The Global Impact of Pentecostalism, 2013
Setting the Stage Holy Roller religion! That is what outsiders called the worship that took place... more Setting the Stage Holy Roller religion! That is what outsiders called the worship that took place within the walls of the Azusa Street Mission, the worship that spread like wildfire to the communities that surrounded Los Angeles as worshippers from the Mission clambered aboard local streetcars, turning them into makeshift pulpits while they rode to their next preaching point. The term "Holy Roller religion" conjured up visions offreewheeling ecstasy, unbridled emotionalism, seething spirituality, fanatical abandonment, high-voltage antics, and for many more reserved worshippers, general pandemonium. The sweat-drenched passion of the "Holy Rollers" was easily visualized, quickly given over to stereotype and ridicule, and often dismissed just as quickly because it was thought to hold nothing more than cheap, vulgar, primitive entertainment value for the run-of-the-mill observer. Holy Roller religion! The pejorative names given to the people oftheAzusa Street Mission by the press seemed endless, and "Holy Roller" was just one of them. During its first year the Mission endured stifling heat, the stench of rancid sweat, and a plague of flies. Noise levels were often deafening, keeping neighbors awake for blocks around. Yet a racial assortment of people such as Los Angeles had not seen before flocked to the Mission by the hundreds. Those who came to worship, stayed to sing, pray, weep, testify, preach, prophesy, heal, speak or sing in tongues, shout, jump, dance, fall or roll on the floor, and experience trance-like states. "Holy Rollers!" That's what they were.
At the time of the Azusa Street Revival (1906-1909) in Los Angeles, there were a number of histor... more At the time of the Azusa Street Revival (1906-1909) in Los Angeles, there were a number of historic Black churches in the city. They chose to ignore what was happening at the Apostolic Faith Mission on Azusa Street. This chapter explains reasons that this snub took place, demonstrating that the historic churches had accommodated to the dominant white culture around them, while the Apostolic Faith Mission appeared to be both counter-cultural and retrogressive "folk church tradition" in its worship style, reminiscent of slave religion, something that the mainline churches wished to forget. This disparity in class found in the African American churches of Los Angeles, left the Azusa Street pastor, William J. Seymour, to negotiate his way, isolated from the other churches that might otherwise have been his colleagues.
This chapter traces Pentecostal and related congregations, churches, denominations, and organizat... more This chapter traces Pentecostal and related congregations, churches, denominations, and organizations that stem from the beginning of the twentieth century. They identify with activities at Pentecost described in Acts 2 and in the exercise of charisms in 1 Corinthians 12–14. Each of them highlights is the significance of a personal encounter with the Holy Spirit leading to a transformed life. These often interrelated organizations and movements have brought great vitality to the Church worldwide for over one hundred years, and together, they constitute as much as 25 per cent of the world’s Christians. This form of spirituality is unique over the past 500 years, since it may be found in virtually every historic Christian family/tradition, and in most churches of the twenty-first century.
This article offers a sweeping view of the first fifty years of the International Roman Catholic–... more This article offers a sweeping view of the first fifty years of the International Roman Catholic–Pentecostal Dialogue, from the perspective of an historian who has participated in this ongoing discussion for the past thirty-seven years. While the first two rounds of dialogue were especially difficult because of the political disputes between the then Assemblies of God General Superintendent, Thomas F. Zimmerman, and David du Plessis, the former General Secretary of the Pentecostal World Conference, the Dialogue has survived and produced six major studies so far, with a seventh round that has resumed after COVID-19 in July 2022. Today, this ecumenical dialogue is the oldest and most widely accepted in the world that features Pentecostals. The article explains some of the difficulties participants have faced, challenges they have overcome, and it explains how the dialogue has opened doors for further communication between Catholics and Pentecostals. It concludes with the recognition that the dialogue has contributed to problem solving and has helped to open the path towards the establishment of the Christian Unity Commission of the Pentecostal World Fellowship.
This paper reviews the fifth round of discussions in the International Roman Catholic-Pentecostal... more This paper reviews the fifth round of discussions in the International Roman Catholic-Pentecostal Dialogue by closely following and analyzing the final report "On Becoming a Christian: Insights from Scripture and the Patristic Writings". Beginning with an introduction about the dialogue as a whole and some remarks regarding the selection of the subject for the fifth round, the analysis focuses on the five main sections on the report. After laying out the difficulties and differences as well as the agreements and similarities that were discovered in the fifth round, the hope is expressed that the International Roman Catholic-Pentecostal Dialogue has laid a strong foundation on which another generation of ecumenists will be able to build.
It is with genuine appreciation that I have been invited by Canon Mark Oxbrow to set forth an Eva... more It is with genuine appreciation that I have been invited by Canon Mark Oxbrow to set forth an Evangelical perspective on Church and Mission to this session of the Lausanne-Orthodox Initiative. And it is with considerable apprehension on my part that I have accepted this late invitation. Three factors make this assignment difficult for me. The first is that for the past 30 years, I have spent much of my ecumenical energy developing closer relationships between Catholics and Pentecostals. 1 This has obvious implications because Catholics and Pentecostals have confronted one another in Latin America for a century, often competing with and condemning one another, and in the process undermining the message that they both seek to proclaim regarding the saving and reconciling power of Jesus Christ through the cross. 2 At the same time, I have worked with Orthodox theologians as a member of the Commissions on Faith and Order in the National Council of Churches in the USA (1984-2002) and the World Council of Churches (1989-Present), as a member of the North American Academy of Ecumenists (1989-Present), and as a member of the Steering Committee of the Global Christian Forum (1998-Present). I was also part of the first conversation held between the Ecumenical Patriarchate and Pentecostals beginning in 2010. 1 I have served on the steering committee of the International Roman Catholic-Pentecostal Dialogue since 1985 (Round 3), and have served as the Pentecostal Co-chair since 1992 (Rounds 4-6). Our reports during my tenure have included "
... Pentecostals in Japan (Paul Tsuchido Shew) 487 22. The Korean Holy Spirit Movement in Relatio... more ... Pentecostals in Japan (Paul Tsuchido Shew) 487 22. The Korean Holy Spirit Movement in Relation to Pentecostalism (Lee Young-Hoon) 509 23. ... LEE YOUNG-HOON is Senior Associate Pastor of the Yoido Full Gospel Church, Seoul, Korea. ...
Spirit and Power: The Global Impact of Pentecostalism, 2013
Setting the Stage Holy Roller religion! That is what outsiders called the worship that took place... more Setting the Stage Holy Roller religion! That is what outsiders called the worship that took place within the walls of the Azusa Street Mission, the worship that spread like wildfire to the communities that surrounded Los Angeles as worshippers from the Mission clambered aboard local streetcars, turning them into makeshift pulpits while they rode to their next preaching point. The term "Holy Roller religion" conjured up visions offreewheeling ecstasy, unbridled emotionalism, seething spirituality, fanatical abandonment, high-voltage antics, and for many more reserved worshippers, general pandemonium. The sweat-drenched passion of the "Holy Rollers" was easily visualized, quickly given over to stereotype and ridicule, and often dismissed just as quickly because it was thought to hold nothing more than cheap, vulgar, primitive entertainment value for the run-of-the-mill observer. Holy Roller religion! The pejorative names given to the people oftheAzusa Street Mission by the press seemed endless, and "Holy Roller" was just one of them. During its first year the Mission endured stifling heat, the stench of rancid sweat, and a plague of flies. Noise levels were often deafening, keeping neighbors awake for blocks around. Yet a racial assortment of people such as Los Angeles had not seen before flocked to the Mission by the hundreds. Those who came to worship, stayed to sing, pray, weep, testify, preach, prophesy, heal, speak or sing in tongues, shout, jump, dance, fall or roll on the floor, and experience trance-like states. "Holy Rollers!" That's what they were.
At the time of the Azusa Street Revival (1906-1909) in Los Angeles, there were a number of histor... more At the time of the Azusa Street Revival (1906-1909) in Los Angeles, there were a number of historic Black churches in the city. They chose to ignore what was happening at the Apostolic Faith Mission on Azusa Street. This chapter explains reasons that this snub took place, demonstrating that the historic churches had accommodated to the dominant white culture around them, while the Apostolic Faith Mission appeared to be both counter-cultural and retrogressive "folk church tradition" in its worship style, reminiscent of slave religion, something that the mainline churches wished to forget. This disparity in class found in the African American churches of Los Angeles, left the Azusa Street pastor, William J. Seymour, to negotiate his way, isolated from the other churches that might otherwise have been his colleagues.
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