Changes

Pentecostalists participated in a broader evangelical culture in which divine healing was a key element in a program that could include ecstatic religiosity and a belief in Christ's imminent return. Newspapers reported the purported healings of these three ministers in revival meetings during the 1880s-1900s.  

Pentecostalists participated in a broader evangelical culture in which divine healing was a key element in a program that could include ecstatic religiosity and a belief in Christ's imminent return. Newspapers reported the purported healings of these three ministers in revival meetings during the 1880s-1900s.  

===Aimée Semple McPherson===

===Aimée Semple McPherson===

[[Aimée Semple McPherson]] was an important factor in the spread of Pentecostalism in the first half of  the 20th century. Although she always identified  herself as Canadian, she built her temple in Los Angeles, from which she hoped to evangelize the  world. Before settling down in 1923, however, she  experienced unnerving success as a faith healer.  Never comfortable with the role, not least of all  because she was committed to saving souls, not  bodies, McPherson attempted during her secluded final decade to devise a theory of faith healing.  Although still celebrated by her followers as a  prophet and a healer, she expressed discomfort with both these roles. Physically exhausted, she  died in 1944 at the age of 54 from a drug overdose.<ref>  Janice Dickin,  "'Take Up Thy Bed And Walk': Aimee Semple Mcpherson and Faith-Healing." ''Canadian Bulletin of Medical History'' 2000  17(1-2): 137-153.  0823-2105 </ref>   

[[Aimée Semple McPherson]] was an important factor in the spread of Pentecostalism in the first half of  the 20th century. Although she always identified  herself as Canadian, she built her temple in Los Angeles, from which she hoped to evangelize the  world. Before settling down in 1923, however, she  experienced unnerving success as a faith healer.  Never comfortable with the role, not least of all  because she was committed to saving souls, not  bodies, McPherson attempted during her secluded final decade to devise a theory of faith healing.  Although still celebrated by her followers as a  prophet and a healer, she expressed discomfort with both these roles. Physically exhausted, she  died in 1944 at the age of 54 from a drug overdose.<ref>  Janice Dickin,  "'Take Up Thy Bed And Walk': Aimee Semple Mcpherson and Faith-Healing." ''Canadian Bulletin of Medical History'' 2000  17(1-2): 137-153.  0823-2105 </ref>   

Women played a major role in the Pentecostal revival movement from the 1900s to the 1940s, founding denominations, preaching, and occasionally acting as pastors. As Pentecostalism aligned itself with mainstream evangelicalism after World War II, women's leadership declined.  

Women played a major role in the Pentecostal revival movement from the 1900s to the 1940s, founding denominations, preaching, and occasionally acting as pastors. As Pentecostalism aligned itself with mainstream evangelicalism after World War II, women's leadership declined.  

==Evangelical response==

==Evangelical response==

Pentecostals resemble fundamentalists and evangelicals in some ways, but theologically they are quite different. Fundamentalists attach such unique authority to the letter of the Bible that they are suspicious of the pentecostals' stress on the immediate experience of the Spirit of God.  Indeed, text-oriented Christians tend to be wary of mystics. The theology of pentecostalism is imbedded in testimonies, ecstatic speech, and bodily movement. The theology encompasses a full-blown religious cosmos, an intricate system of symbols that respond to the perennial questions of human meaning and value. The difference is that, historically, pentecostals have felt more at home singing their theology, or putting it in pamphlets for distribution on street corners.<ref> Cox, ''Fire from Heaven'' (1995) p 15</ref>  

Pentecostals resemble fundamentalists and evangelicals in some ways, but theologically they are quite different. Fundamentalists attach such unique authority to the letter of the Bible that they are suspicious of the pentecostals' stress on the immediate experience of the Spirit of God.  Indeed, text-oriented Christians tend to be wary of mystics. The theology of pentecostalism is embedded in testimonies, ecstatic speech, and bodily movement. The theology encompasses a full-blown religious cosmos, an intricate system of symbols that respond to the perennial questions of human meaning and value. The difference is that, historically, pentecostals have felt more at home singing their theology, or putting it in pamphlets for distribution on street corners.<ref> Cox, ''Fire from Heaven'' (1995) p 15</ref>  

Wacker (1996) looks at the bitter fight between existing radical evangelical groups and emerging Pentecostals between 1906 and 1916. To outsiders the sides were indistinguishable in their doctrinal beliefs, but to insiders their differences were immense. Pentecostals emphasized the absolute need to exhibit gifts of the spirit, something that most radical evangelicals denied. Strife bitterly divided churches, families, and communities because the opponents had so much in common. Both sides assumed theology to be an exact science, that only one correct interpretation of the Bible was possible, and that the worst sin was a rejection of orthodoxy. A legacy of animosity persisted between the two groups for years after.<ref> Grant Wacker, "Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906-1916." ''Journal Of Ecclesiastical History'' 1996 47(3): 505-528. 0022-0469 </ref>  

Wacker (1996) looks at the bitter fight between existing radical evangelical groups and emerging Pentecostals between 1906 and 1916. To outsiders the sides were indistinguishable in their doctrinal beliefs, but to insiders their differences were immense. Pentecostals emphasized the absolute need to exhibit gifts of the spirit, something that most radical evangelicals denied. Strife bitterly divided churches, families, and communities because the opponents had so much in common. Both sides assumed theology to be an exact science, that only one correct interpretation of the Bible was possible, and that the worst sin was a rejection of orthodoxy. A legacy of animosity persisted between the two groups for years after.<ref> Grant Wacker, "Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906-1916." ''Journal Of Ecclesiastical History'' 1996 47(3): 505-528. 0022-0469 </ref>  

==Missions and International==

==Missions and International==

===Latin America===

===Latin America===

In Latin America, where secularization is still limited and Protestant churches have far narrower social bases, Pentecostalism has spread very rapidly. The main force is the rapid urbanization of the continent, in which millions of people have been pushed into urban slums marked by social disarray and a chaotic informal economy. Pentecostalism serves as a healer of maladies and, for women, as a means of reducing the alcoholism and violence of men. The consequences of conversion include the cultivation of habits that increase success in the informal economy, enabling people to survive rather than sink into misery.<ref> See Martin (2001)</ref>  

In Latin America, where secularization is still limited and Protestant churches have far narrower social bases, Pentecostalism has spread very rapidly. The main force is the rapid urbanization of the continent, in which millions of people have been pushed into urban slums marked by social disarray and a chaotic informal economy. Pentecostalism serves as a healer of maladies and, for women, as a means of reducing the alcoholism and violence of men. The consequences of conversion include the cultivation of habits that increase success in the informal economy, enabling people to survive rather than sink into misery.<ref name="martin"> See Martin (2001)</ref>  

===Africa===

===Africa===

In Africa, Pentecostal churches attract restless young men eager to retain wages earned in the impersonal [[labor]] [[market]], migrants eager to link into supportive networks, and women eager to exit from the systems of bridewealth, [[polygamy]], and arbitrary patriarchal power. For all these people Pentecostalism offers a way to break with the elders and the spiritual system that underwrites their power, ancestor sacrifice.<ref> See Martin (2001)</ref>

In Africa, Pentecostal churches attract restless young men eager to retain wages earned in the impersonal [[labor]] [[market]], migrants eager to link into supportive networks, and women eager to exit from the systems of bridewealth, [[polygamy]], and arbitrary patriarchal power. For all these people Pentecostalism offers a way to break with the elders and the spiritual system that underwrites their power, ancestor sacrifice.<ref name="martin" />

The often combustible interaction of resurgent religion and the developing world's unstable politics constitutes breeding ground for rapid expansion of revival churches. Evangelical churches are gaining ground in unstable political environments. Protestantism is increasingly challenging the Catholic and Presbyterian hegemony in the religious sphere. Established churches are facing stiff opposition or competition from emerging revival churches producing an "adversarial" style of Protestantism.

The often combustible interaction of resurgent religion and the developing world's unstable politics constitutes breeding ground for rapid expansion of revival churches. Evangelical churches are gaining ground in unstable political environments. Protestantism is increasingly challenging the Catholic and Presbyterian hegemony in the religious sphere. Established churches are facing stiff opposition or competition from emerging revival churches producing an "adversarial" style of Protestantism.