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(单词翻译:双击或拖选)
By Mike O'Sullivan
Los Angeles
11 October 2006
A new 10-nation survey says Christian1 Pentecostalism is growing, and that Pentecostals, known for their exuberant2 style of worship, are also becoming more active in politics. Mike O'Sullivan reports from Los Angeles, where modern Pentecostalism was born 100 years ago, and where scholars met at the University of Southern California to assess the movement's impact.
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Pentecostal believers in Detroit, Michigan
There have been times in Christian history when believers experienced what they said were gifts of the Holy Spirit -- an ecstatic form of expression called speaking in tongues, divine healing, and utterances3 of prophecy, which are messages they believe come directly from God.
The prototype for the experience is seen in the New Testament4 Book of Acts, which says the spirit of God descended5 on the followers6 of Jesus on the feast of Pentecost.
In the early 1900s, there were scattered7 episodes of Pentecostal enthusiasm -- in Wales in southwest Britain and near Pune, India. But in 1906, a major movement erupted in Los Angeles to which historians trace the rise of modern Pentecostalism.
An African-American preacher named William Seymour held meetings in a building on Azusa Street.
There, many experienced what they described as gifts of the Holy Spirit, says Cecil Mel Robeck, Junior, a third-generation Pentecostal minister and professor of church history at Fuller Theological Seminary. He says the dirt-floor meeting room had been used to house horses, was filled with flies and smelled bad.
He said, "It was hot. It was noisy. It was not in the best part of town. And yet there were 15,00 people that came there consistently over the next three years or so."
People of all races took part in what came to be called the Azusa Street revival8.
In the excitement, people would fall and roll on the floor and speak in what seemed an unintelligible9 babble10. The behavior drew ridicule11 in the press, but word also spread through sympathetic Christians12 in churches and missionary13 societies.
The Azusa Street church sent emissaries abroad to preach the Pentecostal message as far as Liberia, where they planted the seeds of a now-thriving Pentecostalism in Africa.
Allan Anderson of the University of Birmingham in England says there were soon multiple centers of the excitement.
He said, "There were revival movements in Korea, Manchuria, all of this within a few years of each other. And of course the first one was in Wales in 1904."
But most analysts14 trace the modern movement to the Azusa Street revival two years later.
Eastwood Pentecostal Choir15 sings during an interfaith church service in Lake Charles, La., Sept. 24, 2006
Pentecostal denominations16 were soon founded, such as the Assemblies of God. Many decades later, a Pentecostal-like movement emerged in the Catholic and Protestant churches. This movement is often termed "charismatic."
On the 100th anniversary of the birth of the modern movement, the new study of Pentecostals shows they are numerous. Together with charismatics, they may make up one-quarter of all Christians. They are nearly one-fourth of the U.S. population, according to the study, and almost half the population of Brazil.
The study of the Pentecostal movement was conducted by the Pew Forum17 on Religion and Public Life. It suggests that more than half of the people of Kenya are Pentecostals or charismatics, and 60 percent of the people of Guatemala.
Pew Forum Director Luis Lugo says the study has some surprises.
He said, "One, to me, was the extent to which Pentecostal beliefs and practices had made their way into these non-Pentecostal churches. In several of these countries, the percentage of charismatics was at least double that of Pentecostals."
Those countries include Chile, South Africa, and South Korea.
In the Philippines, the number of charismatics, most of them Catholic, is 10 times the number of Pentecostals. The study groups all of them together under the term renewalists.
John Green of the Pew Forum, says Pentecostals and charismatics, like other traditional Christians, have a high regard for the Bible and attend church often. Surprisingly, he says, they are also interested in worldly matters.
"They are very interested in politics. They are very interested in the free market. They are very interested in social welfare programs," he said. "These are very different than the common stereotype18 of Pentecostals as being other-worldly."
Harold Caballeros, a former lawyer in Guatemala, is the founder19 of El Shaddai Pentecostal ministries20 in Guatemala City. He is now retiring from active church work to establish a university and create a political movement.
He notes that Guatemala suffered from a bloody21 civil war from 1960 to 1996, and that the Central American nation still has social problems.
"Such as very high crime and violence and poverty, and that has created a conscience, so to speak, in many of us to get involved, to engage society instead of the traditional position, which was be just inside the church," he said.
Analysts point to an obvious difficulty when religion crosses the line into politics. Not all practitioners22 of a religion live up to its precepts23.
Guatemala has had two Pentecostal presidents, and the one who took power in a 1982 military coup24, Efrain Rios Montt, has been accused of widespread human-rights abuses. Prominent Pentecostals have been the subject of scandals in Brazil.
But some scholars see social benefits in Pentecostalism. Ann Bernstein of the Center for Development and Enterprise has studied the movement in her native South Africa.
She said, "Our research has revealed the phenomenal entrepreneurial energy that Pentecostal pastors25 have in establishing new institutions, often in very poor, difficult circumstances, and surviving a very competitive environment."
She says Pentecostal churches provide opportunities for leadership and instill discipline, helping26 people improve their prospects27 in a complex economy.
The Pew Forum's Luis Lugo says the study gives hints as to why Pentecostalism is growing. He says renewalist churches offer a joyful28 form of worship and the sense that God is really present.
Pentecostalism has also adapted to local cultures, blending its enthusiastic form of expression with Christian beliefs and practices in indigenous29 African churches. Through the charismatic movement, it has also enlivened the ritual of older denominations.
Finally, he says Pentecostals are building a sense of community by reaching out to the displaced, including migrants to the city, providing a spiritual home in a world that is quickly changing.
1 Christian | |
adj.基督教徒的;n.基督教徒 | |
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2 exuberant | |
adj.充满活力的;(植物)繁茂的 | |
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3 utterances | |
n.发声( utterance的名词复数 );说话方式;语调;言论 | |
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4 testament | |
n.遗嘱;证明 | |
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5 descended | |
a.为...后裔的,出身于...的 | |
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6 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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7 scattered | |
adj.分散的,稀疏的;散步的;疏疏落落的 | |
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8 revival | |
n.复兴,复苏,(精力、活力等的)重振 | |
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9 unintelligible | |
adj.无法了解的,难解的,莫明其妙的 | |
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10 babble | |
v.含糊不清地说,胡言乱语地说,儿语 | |
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11 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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12 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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13 missionary | |
adj.教会的,传教(士)的;n.传教士 | |
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14 analysts | |
分析家,化验员( analyst的名词复数 ) | |
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15 choir | |
n.唱诗班,唱诗班的席位,合唱团,舞蹈团;v.合唱 | |
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16 denominations | |
n.宗派( denomination的名词复数 );教派;面额;名称 | |
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17 forum | |
n.论坛,讨论会 | |
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18 stereotype | |
n.固定的形象,陈规,老套,旧框框 | |
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19 Founder | |
n.创始者,缔造者 | |
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20 ministries | |
(政府的)部( ministry的名词复数 ); 神职; 牧师职位; 神职任期 | |
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21 bloody | |
adj.非常的的;流血的;残忍的;adv.很;vt.血染 | |
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22 practitioners | |
n.习艺者,实习者( practitioner的名词复数 );从业者(尤指医师) | |
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23 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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24 coup | |
n.政变;突然而成功的行动 | |
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25 pastors | |
n.(基督教的)牧师( pastor的名词复数 ) | |
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26 helping | |
n.食物的一份&adj.帮助人的,辅助的 | |
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27 prospects | |
n.希望,前途(恒为复数) | |
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28 joyful | |
adj.欢乐的,令人欢欣的 | |
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29 indigenous | |
adj.土产的,土生土长的,本地的 | |
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