Changes

==History==

==History==

Baer (2001) explores the significance of ideas of divine healing to the emergence of Pentecostalism from the radical holiness movement in the late 19th century. The careers and ministries of Maria B. Woodworth-Etter, John A. Dowie, and Charles F. Partham all demonstrate a commitment to notions of divine healing, where faith and belief in Christ and his atoning sacrifice on the cross could bring about a complete healing of the body and the soul. 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.  

Almost all of the world's half billion Pentecostals and charismatics trace their roots to William Seymour (1870-1922), an African-American preacher whose held electrifying revivals in 1906 at the Azusa Street Mission in Los Angeles.

Aimee Semple McPherson, leader of the [[Azusa Street Revival]],  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>   

However the origins go back further. Baer (2001) explores the significance of ideas of divine healing to the emergence of Pentecostalism from the radical holiness movement in the late 19th century. The careers and ministries of Maria B. Woodworth-Etter, John A. Dowie, and Charles F. Partham all demonstrate a commitment to notions of divine healing, where faith and belief in Christ and his atoning sacrifice on the cross could bring about a complete healing of the body and the soul.

 

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.

 

[[Aimee 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>   

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>

==Further reading==

==Further reading==