Pentecostalism五旬節

General Information 一般信息

Pentecostalism, a worldwide Protestant movement that originated in the 19th century United States, takes its name from the Christian feast of Pentecost, which celebrates the coming of the Holy Spirit upon the disciples.五旬節運動,一個世界範圍的新教運動,起源於19世紀的美國, 它的名字需要從基督教的聖靈降臨節,是慶祝聖靈降臨在門徒。

Pentecostalism emphasizes a postconversion experience of spiritual purification and empowering for Christian witness, entry into which is signaled by utterance in unknown tongues (Glossolalia / Speaking In Tongues). 五旬節運動強調一個postconversion經驗的精神淨化和授權為基督徒的見證,它是標誌著進入了話語在未知的舌頭(言語不清/說方言)。

Although Pentecostalism generally aligns itself with Fundamentalism and Evangelicalism, its distinguishing tenet reflects roots in the American Holiness movement, which believed in the postconversion experience as entire sanctification.雖然五旬節運動本身具有普遍贊同原教旨主義和福音派, 其區分的宗旨,反映基層在美國聖潔運動,相信在整個成聖作為postconversion經驗。

Pentecostalism grew from occurrences of glossolalia in the southern Appalachians (1896), Topeka, Kans.五旬節運動出現的增長從言語不清南部阿巴拉契亞山脈(1896年),托皮卡,Kans。 (1901), and Los Angeles (1906). (1901年),洛杉磯(1906年)。 Working independently, Holiness movement preachers WR Spurling and AJ Tomlinson in the South, Charles Fox Parham in Topeka, and William Seymour in Los Angeles, each convinced of general apostasy in American Christianity, preached and prayed for religious revival.獨立工作,聖潔運動傳教士西鐵斯珀林和AJ湯姆林森在南方,查爾斯福克斯帕勒姆在托皮卡,西摩和威廉在洛杉磯,相信每一個普通叛教美國基督教,宣揚和祈求宗教復興。 Generally rejected by the older denominations, Pentecostals long remained isolated and were reluctant to organize.一般來說拒絕了舊教派,五旬節長期處於孤立,不願意組織起來。 Now, however, several groups belong to the National Association of Evangelicals in the United States and to the World Council of Churches.但現在,幾個小組屬於全國福音協會在美國和世界基督教協進會。 The largest multicongregational Pentecostal body in the United States is the Assemblies of God, with an inclusive membership of about 2.1 million (1988).最大multicongregational五旬機構在美國是上帝的大會,具有包容性的成員,共約210萬(1988年)。 Today the Pentecostal movement is spread over the world; it is particularly strong in South America and has an estimated 500,000 adherents in the USS R.今天,五旬節運動是遍布世界,它是特別強,並已在南美,估計在50萬信徒號河

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Bibliography 書目
SM Burcess and GB McGee, Dictionary of Pentecostal and Charismatic Movements (1988); V Synan, The Twentieth Century Pentecostal Explosion in the United States (1987).釤Burcess和GB麥吉,詞典和魅力五旬節運動(1988年); V Synan,二十世紀五旬爆炸在美國(1987年)。


Pentecostalism五旬節

Advanced Information 先進的信息

Pentecostalism is an evangelical charismatic reformation movement which usually traces its roots to an outbreak of tongue - speaking in Topeka, Kansas, in 1901 under the leadership of Charles Fox Parham, a former Methodist preacher.五旬節運動是一個福音魅力的改革運動,它通常的歷史可追溯至爆發的母語-發言托皮卡,堪薩斯州,在1901年的領導下,查爾斯福克斯帕勒姆,前循道衛理牧師。 It was Parham who formulated the basic Pentecostal doctrine of "initial evidence" after a student in his Bethel Bible School, Agnes Ozman, experienced glossolalia in January, 1901.這是誰制定的基本帕勒姆五旬學說的“初步證據”後,一個學生在他的伯特利聖經學院,艾格尼絲奧茲曼,經驗豐富的言語不清1月,1901年。

Basically Pentecostals believe that the experience of the 120 on the day of Pentecost, known as the "baptism in the Holy Spirit," should be normative for all Christians. Most Pentecostals believe, furthermore, that the first sign of "initial evidence" of this second baptism is speaking in a language unknown to the speaker. 基本上五旬節認為,遇到了120天的聖靈降臨節,被稱為“在聖靈的洗禮,”應規範所有基督教徒。大多數五旬節認為,此外,第一個簽署“初步證據”這一第二次洗禮,是在講一個語言陌生的揚聲器。

Although speaking in tongues had appeared in the nineteenth century in both England and America, it had never assumed the importance attributed to it by the later Pentecostals.雖然說方言已經出現在19世紀的英格蘭和美國,但從來沒有承擔由於它的重要性在以後五旬節。 For instance, glossolalia occurred in the 1830s under the ministry of Presbyterian Edward Irving in London, in the services of Mother Ann Lee's Shaker movement, and among Joseph Smith's Mormon followers in New York, Missouri, and Utah.例如,言語不清19世紀30年代發生在該部的長老會根據愛德華歐文在倫敦,在服務的母親安李沙克爾運動,而在斯密約瑟的摩門教信徒在紐約,密蘇里州和猶他州。 The Pentecostals, however, were the first to give doctrinal primacy to the practice.在五旬節,但是,是第一個給予理論到實踐的首要地位。

Though Pentecostals recognize such sporadic instances of tongue - speaking and other charismatic phenomena throughout the Christian era, they stress the special importance of the Azusa Street revival, which occurred in an abandoned African Methodist Episcopal church in downtown Los Angeles from 1906 to 1909 and which launched Pentecostalism as a worldwide movement. The Azusa Street services were led by William J Seymour, a black Holiness preacher from Houston, Texas, and a student of Parham. 雖然五旬節承認這種零星的情況下舌-會話及其他魅力的現象在整個基督教時代,他們強調特別重要的梓街的復興,這發生在一個廢棄的非洲衛理公會在洛杉磯市區1906年至一九〇九年並啟動五旬節運動作為一個世界性的運動。梓街的服務分別由威廉J西摩,黑色聖潔牧師來自休斯敦,得克薩斯州和一個學生的帕勒姆。

The Topeka and Los Angeles events took place in a turn - of - the - century religious environment that encouraged the appearance of such a Pentecostal movement.托皮卡和洛杉磯的事件發生在轉彎-對-的-世紀的宗教環境,鼓勵出現這樣一個五旬節運動。 The major milieu out of which Pentecostalism sprang was the worldwide Holiness movement, which had developed out of nineteenth century American Methodism.主要的環境而進行的五旬節聖潔興起是全球運動,已經開發出19世紀美國循道。 Leaders in this movement were Phoebe Palmer and John Inskip, who emphasized a "second blessing" crisis of sanctification through the "baptism in the Holy Spirit."領導這一運動的楠木帕爾默和約翰因斯基普,誰強調“第二祝福”危機的成聖通過“洗禮的聖靈。” English evangelicals also stressed a separate Holy Spirit experience in the Keswick Conventions beginning in 1874.英國福音派還強調,一個單獨的聖靈經驗凱瑟克公約於1874年開始。

From America and England "higher life" Holiness movements spread to many nations of the world, usually under the auspices of Methodist missionaries and traveling evangelists.來自美國和英國“更高的生命”聖潔運動蔓延到了世界許多國家通常的主持下衛傳教士和旅行福音。 Although these revivalist did not stress charismatic phenomena, they emphasized a conscious experience of baptism in the Holy Spirit and an expectancy of a restoration of the NT church as a sign of the end of the church age. Other teachings that became prominent in this period were the possibility of miraculous divine healing in answer to prayer and the expectation of the imminent premillennial second coming of Christ.雖然這些復古魅力的現象並沒有壓力,他們有意識地強調經驗的洗禮,在聖靈和預期的恢復新台幣教會作為一個標誌,最後在教堂的年齡。其他教義,成為這一時期的突出神聖的可能性奇蹟癒合回答祈禱和期望即將premillennial第二次來的基督。 A great interest in the person and work of the Holy Spirit elicited the publication of many books and periodicals devoted to teaching seekers how to receive an "enduement of power" through an experience in the Holy Spirit subsequent to conversion.偉大的興趣和工作的人,聖靈引起出版許多書籍和期刊全力教導求職者如何接受一個“的權力enduement說,”通過經驗,在隨後的聖靈來轉換。

In the quest to be filled with the Holy Spirit, many testimonies were given concerning emotional experiences which accompanied the "second blessing," as it was called.在尋求被聖靈充滿,許多證詞提供關於情感體驗相伴隨的“第二個祝福”,因為它被稱為。 In the tradition of the American frontier some received the experience with eruptions of joy or shouting, while others wept or spoke of surpassing peace and quietness.在傳統的美國邊境的一些經驗,收到了爆發的喜悅或叫喊,而另一些哭泣或發言超越和平和寧靜。

By 1895 a further movement was begun in Iowa which stressed a third blessing called "the fire," which followed the conversion and sanctification experiences already taught by the Holiness movement. The leader of this movement was Benjamin Hardin Irwin from Lincoln, Nebraska, who named his new group the Fire - Baptized Holiness Church.到1895年再運動開始在愛荷華州,其中強調三分之一祝福稱為“火”,這之後的轉換和成聖的經驗已經告訴了聖潔運動。這項運動的領袖本傑明哈丁歐文是從林肯,內布拉斯加,誰命名他的新集團的火-聖潔教堂受洗。 Other "fire - baptized" groups formed during this period included the Pillar of Fire Church of Denver, Colorado, and the Burning Bush of Minneapolis, Minn.其他“火-受洗”團體在此期間形成的支柱包括消防堂丹佛,科羅拉多州,布什和燃燒的明尼阿波利斯,明尼蘇達州

Not only did such Holiness teachers emphasize conscious religious experiences; they tended to encourage persons to seek for them as "crisis" experiences that could be received in an instant of time through prayer and faith.不僅教師的這種聖潔的宗教意識強調經驗,他們往往以鼓勵殘疾人能夠為他們的“危機”的經驗,可以在瞬間收到的時間通過祈禱和信仰。 By 1900 the Holiness movement had begun to think of religious experiences more in terms of crises than in gradual categories.到1900年的聖潔運動已經開始考慮在宗教方面的經驗更比危機逐步類別。 Thus the Fire - Baptized Holiness Church taught instant conversion through the new birth, instant sanctification as a second blessing, instant baptism in the Holy Ghost and fire, instant divine healing through prayer, and the instant premillennial second coming of Christ.因此, 消防-受洗節聖潔會教即時轉換通過新的誕生,即時成聖作為第二個祝福,即時洗禮的聖靈和火,即時神聖的癒合通過祈禱,並即時premillennial第二次來的基督。

Those teachers of the Keswick persuasion tended to speak of the four cardinal doctrines of the movement.這些教師往往凱瑟克說服講四項基本原則學說的運動。 This way of thinking was formalized in AB Simpson's four basic doctrines of the Christian and Missionary Alliance, which stressed instant salvation, baptism in the Holy Spirit, divine healing, and the second coming of Christ.這種思維方式是AB公司正式在辛普森的四個基本教義的基督教宣道會, 其中強調即時拯救,在聖靈的洗禮,神聖的癒合,和第二次來的基督。

Thus, when tongue - speaking occurred in Topeka in 1901, the only significant addition to the foregoing was to insist that tongue - speaking was the biblical evidence of receiving the Holy Spirit baptism. All the other teachings and practices of Pentecostalism were adopted whole cloth from the Holiness milieu in which it was born, including its style of worship, its hymnody, and its basic theology.因此,當母語-講發生在托皮卡在1901年,唯一的顯著除上述是堅持母語-講的是聖經的證據,接受聖靈的洗禮。 所有其他的教義和做法的五旬節運動是通過從整個布聖潔的環境中,它誕生了,包括其風格的崇拜,其歌唱讚美詩,它的基本神學。

After 1906 Pentecostalism spread rapidly in the United States and around the world. 1906年以後五旬節運動迅速蔓延,在美國和世界各地。 Despite its origins in the Holiness movement, the majority of Holiness leaders rejected Pentecostalism, and there were occasional charges of demon possession and mental instability. Leaders of the older Holiness denominations rejected Pentecostal teachings outright. These included the Church of the Nazarene, the Wesleyan Methodist Church, the Church of God (Anderson, Indiana), and the Salvation Army.儘管它的起源在聖潔運動,大多數領導人拒絕五旬節聖潔,並間中有收費的惡魔擁有和心理不穩定。 領袖老五旬節聖潔教派教義的徹底否決。其中包括教堂的拿撒勒,在衛斯理循道教會,神的教會(安德森,印第安納州)和救世軍。

Other Holiness groups, however, were Pentecostalized rapidly as leaders went to Azusa Street to investigate the phenomena in evidence there. 其他聖潔群體,但是,作為領導者被Pentecostalized迅速前往梓街調查現象存在的證據。 Among the Azusa Street "pilgrims" were GB Cashwell (North Carolina), CH Mason (Tennessee), Glen Cook (California), AG Argue (Canada), and WH Durham (Chicago). Within a year from the opening of the Azusa Street meeting (April, 1906), these and many others spread the Pentecostal message around the nation.其中梓街“朝聖者”是國標卡什韋爾(北卡羅來納州),甲烷梅森(田納西州),格倫庫克(加利福尼亞州),公司阿格(加拿大)和WH達勒姆(芝加哥)。一年之內,從開放的梓街會議(4月,1906年),這些和許多其他的信息傳播五旬節在全國各地。 Sharp controversies and divisions ensured in several Holiness denominations.夏普的爭論和分歧,確保在幾個聖潔教派。 The first Pentecostal denominations emerged from these struggles from 1906 to 1908.第一五旬節教派擺脫這些鬥爭一九零六年至1908年。

This first wave of Holiness - Pentecostal groups included the Pentecostal Holiness Church, the Church of God in Christ, the Church of God (Cleveland, Tennessee), the Apostolic Faith (Portland, Oregon), the United Holy Church.這第一波的聖潔-五旬節團體包括五旬節聖潔會,神的教會在基督裡,神的教會(克利夫蘭,田納西州),使徒信仰(波特蘭,俄勒岡州),美國聖教會。 Most of Pentecostal Free - Will Baptist Church.大多數五旬節-自由意志浸信會。 Most of these churches were located in the southern states and experienced rapid growth after their Pentecostal renewal began.大多數這些教堂坐落在南部各州和經驗豐富的快速增長後開始重建他們的五旬節。 Two of these, the Church of God in Christ and the United Holy Church, were predominantly black.其中兩個,神的教會在基督和美國聖教會,主要是黑人。

Pentecostalism also spread rapidly around the world after 1906.五旬節運動也迅速蔓延世界各地的1906年以後。 The leading European pioneer was Thomas Ball Barratt, a Norwegian Methodist pastor who founded flourishing Pentecostal movements in Norway, Sweden, and England.歐洲領先的先驅是托馬斯球巴勒特,挪威循道衛理牧師誰創立五旬節運動的蓬勃發展在挪威,瑞典和英國。 The German pioneer was the Holiness leader Jonathan Paul.德國的先驅,是聖潔的領導人喬納森保羅。 Lewi Pethrus, a convert of Barratt's, began a significant Pentecostal movement in Sweden which originated among Baptists. Lewi彼得魯斯,一轉換巴勒特的,開始了一個重大的五旬節運動起源於瑞典之間的浸禮會。 A strong Pentecostal movement reached Italy through relatives of American immigrants of Italian extraction.一個強有力的五旬節運動達到意大利通過親屬移民美國的意大利血統。

Pentecostalism was introduced to Russia and other Slavic nations through the efforts of Ivan Voronaev, a Russian - born American immigrant from New York City who established the first Russian - language Pentecostal church in Manhattan in 1919.五旬節被介紹給俄羅斯及其他斯拉夫國家通過努力伊万Voronaev,俄羅斯-美國出生的移民從紐約市誰建立了第一個俄羅斯-五旬節教會的語言在曼哈頓於1919年。 In 1920 he began a ministry in Odessa, Russia, which was the origin of the movement in the Slavic nations. 1920年,他開始了一個部在敖德薩,俄羅斯,這是該運動起源於斯拉夫國家。 Voronaev founded over 350 congregations in Russia, Poland, and Bulgaria before being arrested by the Soviet police in 1929. Voronaev 350多個教區成立於俄羅斯,波蘭,保加利亞和前蘇聯被警方逮捕,於1929年。 He died in prison.他在監獄中死亡。

Pentecostalism reached Chile in 1909 under the leadership of an American Methodist missionary, Willis C Hoover.五旬節於1909年達成的智利的領導下,一個美國傳教士衛,威利斯ç胡佛。 When the Methodist Church rejected Pentecostal manifestations, a schism occurred which resulted in the organization of the Methodist Pentecostal Church. Extremely rapid growth after 1909 made Pentecostalism the predominant form of Protestantism in Chile.當基督教衛理公會拒絕五旬節的表現,一發生了分裂,導致組織中的五旬節教會的衛。極其迅速的增長後,1909年取得五旬節運動的主要形式的新教在智利。

The Pentecostal movement in Brazil began in 1910 under the leadership of two American Swedish immigrant, Daniel Berg and Gunnar Vingren, who began Pentecostal services in a Baptist church in Belem, Para.五旬節運動開始於1910年在巴西的領導下,瑞典的兩名美國移民,伯格和丹尼爾貢納爾溫倫,誰開始五旬服務浸信會教堂在貝倫,帕拉。 A schism soon followed, resulting in the first Pentecostal congregation in the nation which took the name Assemblies of God.阿分裂後不久,導致在第一五旬節聚集在全國發生的神的名字大會。 Phenomenal growth also caused Pentecostalism to be the major Protestant force in Brazil.驚人的增長也造成了五旬節運動是主要的新教勢力在巴西。

Successful Pentecostal missions were also begun by 1910 in China, Africa, and many other nations of the world.成功的五旬節任務也由1910年開始在中國,非洲和許多其他國家的世界。 The missionary enterprise accelerated rapidly after the formation of major missions - oriented Pentecostal denominations in the United States after 1910.傳教士加速企業後迅速形成的主要任務-面向五旬節教派在美國1910年後。

It was inevitable that such a vigorous movement would suffer controversy and division in its formative stages. 這是不可避免的,這種積極的行動將受到的爭議和分歧在其形成階段。 Though the movement has been noted for its many submovements, only two divisions have been considered major. 雖然運動已經注意到它的許多submovements,只有兩個師已被視為主要的。 These involved teachings concerning sanctification and the Trinity. 這些涉及的有關成聖的教義和三位一體。

The sanctification controversy grew out of the Holiness theology held by most of the first Pentecostals, including Parham and Seymour. 成聖爭議的前身是聖潔神學最舉行的第一個五旬節,包括帕勒姆和西摩。 Having taught that sanctification was a "second work of grace" prior to their Pentecostal experiences, they simply added the baptism of the Holy Spirit with glossolalia as a "third blessing."經教導成聖是“第二次工作的寬限期”五旬節之前,他們的經驗,他們只是增加了聖靈的洗禮與言語不清作為“第三祝福。” In 1910 William H Durham of Chicago began teaching his "finished work" theory, which emphasized sanctification as a progressive work following conversion with baptism in the Holy Spirit following as the second blessing. 1910年威廉H達勒姆芝加哥開始教他的“完成工作”的理論,強調成聖作為一個進步的下列工作轉換,在聖靈的洗禮之後的第二個祝福。

The Assemblies of God, which was formed in 1914, based its theology on Durham's teachings and soon became the largest Pentecostal denomination in the world. Most of the Pentecostal groups that began after 1914 were based on the model of the Assemblies of God. They include the Pentecostal Church of God, the International Church of the Foursquare Gospel (founded in 1927 by Aimee Semple McPherson), and the Open Bible Standard Church. 大會的上帝,這是成立於1914年,根據其神學上達勒姆的教誨,並很快成為最大的五旬節教派的世界。大多數五旬節團體開始在1914年後是基於該模型的神召會。它們包括:五旬節教會的神,國際四方福音教會(成立於1927年由艾梅森普爾麥克弗森),以及開放標準聖經教會。

A more serious schism grew out of the "oneness" or "Jesus only" controversy, which began in 1911 in Los Angeles. 更嚴重的分裂生長出的“一體”或“耶穌唯一”的爭議,於1911年開始在洛杉磯。 Led by Glen Cook and Frank Ewart, this movement rejected the teaching of the Trinity and taught that Jesus Christ was at the same time Father, Son, and Holy Spirit and that the only biblical mode of water baptism was administered in Jesus' name and then was valid only if accompanied with glossolalia.格倫領導的庫克和弗蘭克尤爾特,拒絕了這一運動的三位一體的教學和教導耶穌基督是在同一時間,父親,兒子,和聖靈與聖經的唯一方式管理水的洗禮是在耶穌的名字,然後只要是有效的伴言語不清。 This movement spread rapidly in the infant Assemblies of God after 1914 and resulted in a schism in 1916, which later produced the Pentecostal Assemblies of the World and the United Pentecostal Church.這一運動迅速蔓延,嬰兒神召會在1914年後,導致在1916年分裂,後來產生了五旬節大會上,世界和美國五旬節教會。

Through the years other schisms occurred over lesser doctrinal disputes and personality clashes, producing such movements as the Church of God of Prophecy and the Congregational Holiness Church. The large number of Pentecostal sects in America and the world, however, did not result from controversy or schism.經過多年的分裂發生在較小的其他糾紛和性格不合教義,生產等動作,神的教會預言和公理聖潔的教會。五旬的大量教派在美國和世界,然而,並沒有產生爭議或分裂。 In most cases Pentecostal denominations developed out of separate indigenous churches originating in different areas of the world with little or no contact with other organized bodies.在大多數情況下,五旬節教派開發出單獨的土著教會原產於世界不同地區很少或根本沒有接觸的其他組織機構。

The greatest growth for Pentecostal churches came after World War II.最大的增長五旬節教會是繼第二次世界大戰。 With more mobility and greater prosperity, Pentecostals began to move into the middle class and to lose their image of being disinherited members of the lower classes.隨著越來越多的流動性和更大的繁榮,五旬節開始進入中產階級和失去他們的形象被剝奪繼承權的成員低下階層。 The emergence of healing evangelists such as Oral Roberts and Jack Coe in the 1950s brought greater interest and acceptance to the movement.福音派的出現,如癒合口腔羅伯茨和傑克科在20世紀50年代帶來了更大的興趣和接受的運動。 The TV ministry of Roberts also brought Pentecostalism into the homes of the average American.電視部羅伯茨也帶來了五旬節運動進入美國家庭的平均。 The founding of the Full Gospel Business Men in 1948 brought the Pentecostal message to a whole new class of middleclass professional and business men, helping further to change the image of the movement.創始的全備福音商人在1948年帶來了五旬節消息發送到一個全新的專業級的中產階級和企業,幫助官兵進一步改變形象的運動。

In the post - World War II period the Pentecostals also began to emerge from their isolation, not only from each other but from other Christian groups as well.在後-第二次世界大戰期間的五旬節也開始擺脫孤立,不僅來自對方,而是來自其他的基督教團體。 In 1943 the Assemblies of God, the Church of God (Cleveland, Tennessee), the International Church of the Foursquare Gospel, and the Pentecostal Holiness Church became charter members of the National Association of Evangelicals, thus clearly disassociating themselves from the organized fundamentalist groups which had disfellowshiped the Pentecostals in 1928. 1943年大會的神,神的教會(克利夫蘭,田納西州),國際四方福音教會和五旬節聖潔會成為憲章成員協會的福音,從而清楚地斷絕來往本身也是有組織的原教旨主義團體已disfellowshiped的五旬節於1928年。 They thus became part of the moderate evangelical camp that grew to prominence by the 1970s.因此,他們成為福音的一部分,溫和陣營增長到了20世紀70年代突出。

Intrapentecostal ecumenism began to flourish also during the late 1940s both in the United States and elsewhere. Intrapentecostal大公運動開始蓬勃發展也都在20世紀40年代末在美國和其他地方。 In 1947 the first World Pentecostal Conference met in Zurich, Switzerland, and has since met triennially.在1947年舉行第一屆世界五旬節大會在瑞士蘇黎世,並從此會見每三年改選一次。 The next year the Pentecostal Fellowship of North America was formed in Des Moines, Iowa, and has met annually since then.次年五旬節聯誼會北美成立於得梅因,愛荷華州,並自此每年舉行。

Pentecostalism entered a new phase in 1960 with the appearance of "neo - Pentecostalism" in the traditional churches in the United States.五旬節運動進入了一個新階段,在1960年的外觀的“新-五旬節運動”在傳統的教會在美國。 The first well - known person to openly experience glossolalia and remain within his church was Dennis Bennett, an Episcopal priest in Van Nuys, California.第一口井-已知的人,公開經驗言語不清,仍然在他的教堂丹尼斯貝內特,一個聖公會牧師在凡奈斯,加利福尼亞州。 Although forced to leave his parish in Van Nuys because of controversy over his experience, Bennett was invited to pastor an innercity Episcopal parish in Seattle, Wash. The church in Seattle experienced rapid growth after the introduction of Pentecostal worship, becoming a center of neo - Pentecostalism in the northwestern United States.雖然被迫離開他的教區在凡奈斯因為爭論他的經驗,班尼特被邀請牧師教區主教一形市內在西雅圖,華盛頓州西雅圖的教堂在經歷快速增長後,引進五旬節崇拜,成為中心的新-五旬節運動在西北美國。

This new wave of Pentecostalism soon spread to other denominations in the United States and also to many other nations.這種新波很快蔓延到其他五旬節教派在美國和其他許多國家也。 Other well - known neo - Pentecostal leaders were Brick Bradford and James Brown (Presbyterian); John Osteen and Howard Irvin (Baptist); Gerald Derstine and Bishop Nelson Litwiler (Mennonite); Larry Christenson (Lutheran); and Ross Whetstone (United Methodist).其他好-著名新-五旬領導人磚布拉德福德和詹姆斯布朗(長老);約翰奧斯廷和霍華德歐文(浸信會);杰拉爾德德斯蒂娜主教和納爾遜Litwiler(門諾);拉里克里斯滕森(路德)和羅斯油石(聯合衛) 。

In 1966 Pentecostalism entered the Roman Catholic Church as the result of a weekend retreat at Duquesne University led by theology professors Ralph Keiffer and Bill Story. 1966年五旬節運動進入了羅馬天主教會的結果在一個週末撤退杜肯大學神學教授領導的拉爾夫凱弗和比爾的故事。 As glossolalia and other charismatic gifts were experienced, other Catholic prayer groups were formed at Notre Dame University and the University of Michigan.由於言語不清等魅力的禮物是有經驗的,其他天主教祈禱組形成於聖母大學和密歇根大學。 By 1973 the movement had spread so rapidly that thirty thousand Catholic Pentecostals gathered at Notre Dame for a national conference.到1973年的運動已經蔓延如此迅速,3.0萬天主教五旬節聚集在巴黎聖母院的一次全國會議。 The movement had spread to Catholic churches in over a hundred nations by 1980.這一運動已經蔓延到天主教教會在超過1 100國家到1980年。 Other prominent Catholic Pentecostal leaders were Kevin Ranaghan, Steve Clark, and Ralph Martin.其他著名的天主教五旬領導人凱文拉納亨,史蒂夫克拉克,拉爾夫馬丁。 The most prominent leader among Catholics, however, was Joseph Leon Cardinal Suenens, who was named by popes Paul VI and John Paul II as episcopal adviser to the renewal.其中最突出的領導人天主教徒,然而,孫能斯樞機主教約瑟夫利昂,誰被任命由教皇保羅六世和若望保祿二世作為主教顧問重建。

In order to distinguish these newer Pentecostals from the older Pentecostal denominations, the word "charismatic" began to be used widely around 1973 to designate the movement in the mainline churches. 為了區別這些新五旬節從老五旬節教派中,“魅力”開始被廣泛使用約1973年至指定運動的主線教堂。 The older Pentecostals were called "classical Pentecostals." By 1980 the term "neo - Pentecostal" had been universally abandoned in favor of "charismatic renewal." 老五旬節被稱為“古典五旬節。”到1980年將“新-五旬節”已普遍放棄了贊成“魅力續期。”

Unlike the rejection of the earlier Pentecostals, the charismatic renewal was generally allowed to remain within the mainline churches.不同的是排斥反應的早期五旬節時,魅力續期一般允許留在教堂的主線。 Favorable study reports by the Episcopalians (1963), Roman Catholics (1969, 1974), and the Presbyterians (1970), while pointing out possible excesses, generally were tolerant and open to the existence of a Pentecostal spirituality as a renewal movement within the traditional churches.有利的研究報告由聖公會(1963年),羅馬天主教(1969年,1974年),和長老會(1970年),同時也指出了可能過度,一般是寬容和開放的存在一個五旬節靈性復興運動作為一個在傳統教堂。

By 1980 the classical Pentecostals had grown to be the largest family of Protestants in the world, according to The World Christian Encyclopedia.到1980年的古典五旬節已經成長為最大的新教徒家庭在世界上,根據世界基督教百科全書。 The 51 million figure attributed to the traditional Pentecostals did not include the 11 million charismatic Pentecostals in the traditional mainline churches.在51萬這個數字歸因於傳統的五旬節不包括1100萬美元魅力五旬節教會的傳統主線。 Thus, seventy - five years after the opening of the Azusa Street meeting there were 62 million Pentecostals in over a hundred nations of the world.因此,七五年開幕後的梓街的會議有6200萬五旬節在超過100國家的世界。

V Synan V Synan
(Elwell Evangelical Dictionary) (埃爾韋爾福音字典)

Bibliography 書目
M Poloma, The Charismatic Movement; K McDonnell, ed., Presence, Power, Praise; JR Williams, The Gift of the Holy Spirit Today; K / D Ranaghan, Catholic Pentecostals; V Synan, ed., Aspects of Pentecostal - Charismatic Origins; JT Nichol, Pentecostalism; MP Hamilton, ed., The Charismatic Movement; SD Glazier, Perspective on Pentecostalism. M Poloma,運動的魅力; K表麥克唐納,編輯。,存在,電力,讚美,小威廉斯的恩賜,聖靈今天的K / Ð拉納亨,天主教五旬節; V Synan,編輯。,方面的五旬節-魅力探源;托德尼科爾,五旬節;國會議員漢密爾頓,編輯。,運動的魅力,SD卡玻璃工,透視五旬節。




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