Changes

==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 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>  

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>  

The Italian Canadian Pentecostal movement began in 1913 among a group of Presbyterian converts in Hamilton, Ontario. From here missionary work spread the movement to other Italian communities in Canada, including Toronto and Montreal. These Italian Pentecostals emphasized biblical fundamentalism, personal conversion, and an independent organizational structure but differed from other Pentecostals in their commitment to Italian identity and tradition. The emphasis on Italian language and community and missionary efforts directed toward other Italians combined with the sometimes unconscious incorporation of Old World traditions set the Italian Canadian Pentecostals apart from both other Italians and the Pentecostal movement in general.<ref>Cumbo, Enrico Carlson. "Your Old Men Will Dream Dreams": The Italian Pentecostal Experience in Canada, 1912-1945. Journal of American Ethnic History 2000 19(3): 35-81. 0278-5927  in JSTOR</ref>

The Italian Canadian Pentecostal movement began in 1913 among a group of Presbyterian converts in Hamilton, Ontario. From here missionary work spread the movement to other Italian communities in Canada, including Toronto and Montreal. These Italian Pentecostals emphasized biblical fundamentalism, personal conversion, and an independent organizational structure but differed from other Pentecostals in their commitment to Italian identity and tradition. The emphasis on Italian language and community and missionary efforts directed toward other Italians combined with the sometimes unconscious incorporation of Old World traditions set the Italian Canadian Pentecostals apart from both other Italians and the Pentecostal movement in general.<ref>Cumbo, Enrico Carlson. "Your Old Men Will Dream Dreams": The Italian Pentecostal Experience in Canada, 1912-1945. Journal of American Ethnic History 2000 19(3): 35-81. 0278-5927  in JSTOR</ref>

===Australia===

===Australia===

Pentecostalism in Australia was an import from the U.S., although John Alexander Dowie conducted healing missions in Australia in the 1880s before becoming a factor in the USA. Women played a significant founding role. The Good News Hall, founded by an ex-Methodist, Janet Lancaster, in North Melbourne in 1909, was the first organised pentecostal church in Australia. Aimée Semple McPherson tour in 1922 led to the formation of the Pentecostal Church, the forerunner of the [[Assemblies of God]], which now claim approximately half of Australia's pentecostals. The visit of the American evangelist Oral Roberts in 1956 spurred public controversy but paved the way for the more recent explosion of pentecostal churches, especially in Queensland and Western Australia.<ref>See Barry Chant, ''Heart of Fire: The Story of Australian Pentecostalism'' (1973)</ref>

Pentecostalism in Australia was an import from the U.S., although John Alexander Dowie conducted healing missions in Australia in the 1880s before becoming a factor in the USA. Women played a significant founding role. The Good News Hall, founded by an ex-Methodist, Janet Lancaster, in North Melbourne in 1909, was the first organised Pentecostal church in Australia. Aimée Semple McPherson tour in 1922 led to the formation of the Pentecostal Church, the forerunner of the [[Assemblies of God]], which now claim approximately half of Australia's Pentecostals. The visit of the American evangelist Oral Roberts in 1956 spurred public controversy but paved the way for the more recent explosion of Pentecostal churches, especially in Queensland and Western Australia.<ref>See Barry Chant, ''Heart of Fire: The Story of Australian Pentecostalism'' (1973)</ref>

=== Sociologist Peter Berger on Pentecostalism and Europe ===

=== Sociologist Peter Berger on Pentecostalism and Europe ===

Peter L. Berger recently said that he previously thought that pentecostalism did not have a significant future in Europe, but he recently saw signs that it could see significant growth in Europe.<ref>[http://www.the-american-interest.com/2013/12/18/pentecostalism-invades-lambeth-palace/ Pentecostalism Invades Lambeth Palace] by Peter Berger, December 18, 2013</ref> In addition, pentecostalism often grows fast in areas undergoing economic distress.<ref>[http://questionevolution.blogspot.com/2012/07/rise-of-biblical-creationism-in-mexico.html The rise of biblical creationism in Mexico and its effect on American creationism]</ref><ref>[http://questionevolution.blogspot.com/2013/05/economics-and-darwinismatheism.html Economics and Darwinism/atheism]</ref> Post 2007 there are concerns that Western economies which have high sovereign debt loads could see some significant economic turmoil in coming years - especially the European countries with aging populations that have been struggling in terms of economic growth.

Peter L. Berger recently said that he previously thought that Pentecostalism did not have a significant future in Europe, but he recently saw signs that it could see significant growth in Europe.<ref>[http://www.the-american-interest.com/2013/12/18/pentecostalism-invades-lambeth-palace/ Pentecostalism Invades Lambeth Palace] by Peter Berger, December 18, 2013</ref> In addition, Pentecostalism often grows fast in areas undergoing economic distress.<ref>[http://questionevolution.blogspot.com/2012/07/rise-of-biblical-creationism-in-mexico.html The rise of biblical creationism in Mexico and its effect on American creationism]</ref><ref>[http://questionevolution.blogspot.com/2013/05/economics-and-darwinismatheism.html Economics and Darwinism/atheism]</ref> Post 2007 there are concerns that Western economies which have high sovereign debt loads could see some significant economic turmoil in coming years - especially the European countries with aging populations that have been struggling in terms of economic growth.

== Phillip Jenkins on future growth of pentecostalism ==

== Phillip Jenkins on future growth of pentecostalism ==