9.8/ 10stars






Born again dead. YouTube. Layne definitely had another good album in him. >Definitely gone too soon. Slow suicide's no way to go. Jesus has left the chat. Born Again dead 2. Thank You Dr. Charles Stanley 🙏🙏🙏. So thats how all the orcs and Urakai in Mordor got so pumped.

Born Again deadline.


Born Again dead man. 1:36 i love that dance. I was a fat dog in my past life. Born Again deadly. By David J. Stewart, April 2005, Updated June 2017 What Does It Mean To Be �Born Again�? This term �born again� first appears in the Bible in John chapter three... �There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again� (John 3:1-7. An unsaved man once said to me, �That born again stuff makes no sense to me. � Perhaps you feel the same. There are �How To Be Saved� articles all over the internet (and I am thankful for them all) but many people want a complete explanation of what it means to be �born-again. � Why do we need to be born again? What does it mean? That is my purpose in this article, that is, to explain this great Biblical doctrine in layman's terms. Please give me a moment and I will make it as plain as you've ever heard. Most people have religion, but very few people have ever been Biblically born-again. Unless you are born again, you absolutely cannot go to Heaven (John 3:5. Simply put, to be �born again� means to have He (Jesus) Who is the beginning born in you. In Revelation 1:8 Jesus said, �I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. � Alpha and Omega are the first and last letters of the Greek alphabet, respectively. Man by birth is spiritually dead, which I will explain further in a moment. To be born-again is a miracle of God, by which Jesus Christ comes into your body to live, literally in the form of the Spirit of God. Romans 8:9, �But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. � To understand what it means to be born-again, it is necessary to understand that there are TWO BIRTHS. The �first� birth is the PHYSICAL BIRTH when you were born into this world from your mother and father. When the Bible speaks of being �born of water, � it is speaking about the physical birth (NOT baptism.  The �second� birth is a SPIRITUAL BIRTH, which means to be born of the �Spirit� (that is, God's Holy Spirit.  Why does a person need to be born spiritually? What is a �spiritual� birth? The Bible teaches that man is created in the image of God (Genesis 1:26-27.  There is one God according to Deuteronomy 6:4; but He exists in the three Persons of God the Father, God the Son, and God the Holy Spirit. The Bible refers to this triune nature of God as the Godhead (Acts 17:29; Romans 1:20, Colossians 2:9 - King James Bible only. Colossians 2:2 refers to the Godhead as �the mystery of God, and of the Father, and of Christ. � The Godhead wasn't meant to be understood; but rather, believed as sound Biblical doctrine by God's children. Likewise, mankind is created in God's image in the form of a body, soul and spirit. Our earthly body is the tabernacle (2nd Corinthians 5:1-4) of the soul and spirit. The body is a temporary dwelling place of man's soul and spirit. Our soul is composed of the heart (to feel) the mind (to think) and the will (to decide.   Hebrews 4:12 makes a distinction between man's soul and spirit, �For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. � Animals have souls, but not a spirit. Man's spirit returns to God upon death. Ecclesiastes 12:7, �Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. � Animals have a mind to think, and a heart to feel and a will to decide; but animals do not have a spirit to discern spiritual matters. This is why humans have an inherent need for religion (God. It is the spirit of man that makes humans totally different and unique from animals. Man's spirit is dead in sin when we are born; that is, we are born void of God with an inherited sin nature from Adam. The only exception is the Lord Jesus Christ Who came as God in the flesh (1st Timothy 3:16.  Our spirit is dead in trespasses and sin the Bible says... �And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience� (Ephesians 2:1, 2) The unsaved person cannot understand God, nor His Words, because they are spiritually discerned... �But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned� (1st Corinthians 2:14) The reason why you need to be �spiritually� born is because you have never been spiritually born to begin with. So when the Bible speaks of being �born again, � it actually means �born for the second time. � You were born physically into this world, but you were born without the Spirit of God in your soul (spiritually dead.  Yes, God created you, but He gave you a freewill to decide for yourself where you will spend eternity. God never forces anyone to accept Jesus as their Savior. He simply offers a warm invitation to anyone who wants to have their sins forgiven and go to Heaven. Salvation is a free gift (Romans 5:15; 6:23) paid for by the precious blood of Jesus Christ (1st Peter 1:18, 19; Revelation 1:5.  We must accept God's gift of eternal life or it WILL be forever forfeited when we leave this world (die. God commanded Adam and Eve not to eat of the forbidden fruit in the Garden of Eden. Genesis 2:17, �But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. � Notice, God said they would die �the day that thou eatest thereof. � Interestingly, Adam and Eve DIDN'T die physically the day they ate the fruit and disobeyed God's command. Why? The reason is because they died SPIRITUALLY instead of physically. When Adam sinned, sin and death entered the human race. The Bible teaches that from Adam until present time, mankind has been born spiritually dead, inherited down from Adam's sin. This is why humanity MUST be born-again. This is only possible through the Holy Spirit of God, which makes us alive again ( quickened the Bible says) by faith in Jesus Christ as our Savior. We are saved by repenting of our unbelief and believing the Gospel that Jesus DIED, was BURIED and RAISED up three days later. To be �spiritually� born means that God's Holy Spirit �quickens� us (or makes us alive.  When a sinner believes on the Lord Jesus as the Christ�trusting Him alone to forgive all sins�then God the Father and God the Son come into one's heart in the form of God the Holy Spirit (John 14:23.  The �Holy Spirit� is �God within us. � The old man is the flesh. The old man cannot be tamed. There is nothing good about the flesh. When we get saved (born again) the old man doesn't change. Rather, the new man (which is Jesus Christ) comes to indwell (live) within our body. 1st Corinthians 3:16, �Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? � I have God living in my body in the form of the Holy Spirit. I was born-again at age 13. Romans 8:9 tells us that the Spirit of Christ dwells within every believer. I am not God, but I have God's Spirit living in my body. The Godhead indwells every believer. The Holy Spirit of God guides me, comforts me, teaches me, rebukes me, chastises me, convicts me, encourages me, empowers me, loves me, strengthens me, and so much more. The Holy Spirit uses the Word of God to do these things. This is why it is critically important for every believer to live in their Bible (and make sure you have a reliable Bible�I only use the faithful King James Bible. A person cannot understand the Bible without the presence of the Author, and God is the Author. When you become born-again (or born for the second time) God's Holy Spirit comes into your body (1st Corinthians 3:16) never to leave (Hebrews 13:5) and you will begin to understand many new things for the first time in your life... �Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. � �2nd Corinthians 5:17 It is ONLY through the Precious Word of God that anyone can be born-again. Surely, no one can be born into this world again physically. There is no turning back the hands of time. However, you most certainly can be born again, spiritually, into God's family through the Spirit of Christ. �But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his � (Romans 8:9. How To Be Born Again Biblically The way we become �born again� is found in the Word of God... �Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. � �1st Peter 1:23 We are born again by the Word of God. Jesus is the Word of God (John 1:1, 14: Revelation 19:13.  The following statement sums it up pretty good... If you're born once, then you die TWICE; If you're born twice, then you die ONCE. If you don't receive Jesus Christ and become a born again Christian, then you will sadly burn in hellfire for all eternity (John 3:18, 36; Revelation 20:15; 21:8.  Perhaps you say with the man I mentioned earlier, �That born again stuff makes no sense to me. � Well, most people can't explain how a black cow can eat green grass, give white milk, and then it's turned into yellow butter�but they still eat it! My friend, you don't have to figure everything out to be saved, you just need to trust upon Jesus, the Christ, the only begotten Son of God. Again, being born-again means having He Who is the Beginning (Jesus Christ) born in you. � Revelation 1:8, �I am Alpha and Omega, the Beginning and the Ending, saith the Lord, which is, and which was, and which is to come, the Almighty. � Isn't that beautiful. When a person is born-again, the Spirit of Christ comes to live in that person's body. �Now if any man have not the Spirit of Christ, he is none of His� (Romans 8:9b. This birth comes about only through faith in the Son of God. The GOOD NEWS (the Gospel) is that it is very EASY to have the second birth, i. e., a spiritual birth. God came down to this earth 2, 000 years ago and took upon Himself the form of a man.  That man was the Lord Jesus Christ (John 1:1, 14; 1st Timothy 3:16.  Literally, the GODHEAD became incarnate (Colossians 2:9� King James Bible. Jesus was born of a virgin (Isaiah 7:14.  Jesus never sinned even once (2nd Corinthians 5:21; Hebrews 4:15.  Jesus died, was buried and rose again after three days (1st Corinthians 15:1-4.  Jesus shed His precious blood to pay for all our sins (Colossians 1:14; 1st Peter 1:18, 19) and applied that blood to the Mercyseat in Heaven (Hebrews 9:12, 24-26. My friend, if you believe that Jesus is the Christ, the only begotten Son of God Who died, was buried and rose again for your sins, and you've made that your hope for Heaven by believing on His name, then you are a born-again child of God. Jesus is the Savior Who paid for our sins. If you realize that you're a guilty sinner, then you simply need to believe on the Gospel of Jesus Christ to have your sins forgiven. Believe that Christ died and was resurrected, shedding His precious blood to wash away your sins. All God the Father asks is that we come for salvation by way of the cross upon which His Son Jesus Christ died. Forgiveness of Sins and Eternal Life are a Free Gift My dear friend, what if I were to offer you a brand new acoustic guitar as a free gift, in exchange for washing my car? You'd say, �Wait a minute, how can it be a �free gift� if I have to wash your car to get it? � It wouldn't be a free gift, would it? Of course it wouldn't. That would be ridiculous. Yet, that is exactly what the Devil teaches through many fake churches today, telling sinners that they must turn away from their sinful ways, submit their life to Christ's authority as Lord to live for Him, and change their heart and life to be saved. That is NOT a free gift, is it? �For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. � �Romans 6:23 We are saved solely by BELIEVING the Gospel (Good News) of the Lord Jesus Christ; not mere intellectual assent, but TRUST. Ephesians 1:12-13, �That we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise. � THE GOSPEL IN JUST ONE MINUTE (Pastor Max D. Younce explains simply how to go to Heaven! Repent And Believe The Gospel Anyone who teaches salvation or bettering humanity without including the cross of Jesus Christ is teaching religious humanism. No one can be saved apart from the cross. Having faith in Jesus in not God's plan of salvation. Many people believe on Jesus, but they have left out the cross. To be born anew by the Spirit of God you must include the death, burial and resurrection of Christ Jesus. That is the Gospel according to 1st Corinthians 15:1-4. Acts 20:21 states: � Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. � Repentance and faith are inseparable. Repentance is simply a change of mind that involves turning to Jesus Christ to be forgiven of one's sins. We repent of our unbelief, and from dead works of self-righteousness which cannot save (Hebrews 6:1. The words �believe� and �believeth� appear 85-times in the Gospel of John; but the word �repent� isn't mentioned even once. Obviously, the person who believes has repented. Repentance unto salvation does NOT mean a change of life; but rather, a change of mind. Repentance is a change of mind from thinking WRONG THOUGHTS to believing the Gospel. Mark 1:15, �repent ye, and believe the gospel. � The object of repentance is to believe the Gospel, not to clean up one's life. When a man repents he believes. There is a popular false teaching in MOST churches today that says a person must try to stop sinning to be saved. That is self-righteousness. Why Did God Kill A Man For Picking Up Sticks On The Sabbath Day? don't add to the Gospel. Salvation happens when a person acknowledges their guilt of sin, and comes to God on the basis of being a hell-deserving sinner; believing on Jesus, the Christ, the Son of God, for forgiveness. Acts 10:43, �To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. � Jesus Came to Save Sinners! You may pray a sinner's prayer if you'd like, but you don't have to. Salvation is of the heart (Romans 10:10.  If you'd like to pray, simply admit that you are a guilty sinner for breaking God's commandments. Tell Jesus that you believe He died, was buried and rose again. Ask Jesus to forgive your sins and tell Him that you're receiving His sacrifice as payment for your sins. It matters not exactly what you pray, just as long as you realize these two main truths: You are a guilty sinner in the eyes of a holy God for breaking His commandments! Jesus is the precious Savior who died on the cross for your sins, was buried, and bodily resurrected three days later! You don't even have to PRAY a prayer to be saved, just BELIEVE in your heart. But if you'd like to accompany your faith with a prayer of confession, you might say something like this... Dear Jesus, I know that I am a Hell-deserving sinner. I believe You are the only begotten Son of God, the Savior, who shed your blood to pay for my sins. I believe the Good News (Gospel) that You DIED on the cross to pay for my sins, and that You were BURIED, and You bodily RAISED UP three days later for my justification. That is all I am trusting in to get me to Heaven. I accept your free gift of forgiveness of sins and eternal life. Thank you Jesus! Amen. That's it my friend. If you BELIEVE the Gospel, then you are saved. Did you know that you don't have to �ask� Jesus to forgive your sins? That is 100% correct! Jesus has already paid for everyone's sins with His precious blood. That's why eternal life is called a �free gift� in Romans 5:15. Romans 6:23, �For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. � God has already PROMISED to save anyone who BELIEVES! 1st John 2:25, �And this is the promise that he hath promised us, even eternal life. � Salvation is NOT a prayer, although you may prayer a sinner's prayer to express your heart's faith in Jesus. We are saved by HIS RIGHTEOUSNESS, i. e., the righteousness of Jesus Christ which is charged to our account at the time of salvation. This is the IMPUTED righteousness of Jesus Christ. � But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. � We are saved by God's grace through faith in Christ Jesus, because of the blood that He sacrificed for our sins. Our part is only to believe. Salvation is not a matter of praying some special words. The publican merely cried out, � God be merciful to me a sinner. � The thief on the cross simply asked Jesus to " remember " him, and Jesus most certainly did. It was their faith in Christ and not their words, that brought salvation. Both men acknowledged their guilt of sin and turned to Jesus Christ for forgiveness. There is nothing �magic� about the words you pray, it is your faith (trust) upon the Gospel of Jesus Christ that brings salvation. It is your faith that causes you to call upon Jesus to forgive your sins and take you to Heaven. God wants to save you more than you could ever want to be saved (2nd Peter 3:9. Just take God at H is word and claim H is salvation by faith. Believe, and you will be saved. No church, no lodge, nor any amount of good works can save you. Remember, God does the saving. All of it! Man's part is to believe. God does the saving. Being born-again is a supernatural miracle of God in response to a man's faith in the Gospel of the Lord Jesus Christ. God's simple plan of salvation is: You are a sinner. Therefore, unless you believe on Jesus W ho died in your place, you will spend eternity in Hell. If you believe on Him as your crucified, buried, and risen Savior, you receive forgiveness for all of your sins and His gift of eternal salvation by faith. You say, Surely, it cannot be that simple. Yes, that simple. It is scriptural, it is God's plan. My friend, believe on Jesus and receive Him as Savior today. �I'm so tired of churches being satisfied. Somebody needs to fire up for God and realize we don't have much time left. Jesus is coming again. We better charge Hell and we better do something about the fact that people need to be born again. � �Pastor Jeff Owens, from the timeless sermon titled, � Our New Year Plan Glorifying Him. � Salvation is NOT a prayer, although you may righteousness of Jesus Christ... � But Salvation is very simple�we are sinners and Jesus is the Savior. Christ died, was buried and rose from the dead. Anyone who believes on the name of Jesus for salvation becomes a part of God's family (Romans 10:13; Galatians 3:26. Eternal life is a free gift�freely given and freely received. Salvation is receiving; not giving. Our part is to acknowledge our guilt of sin and believe the Gospel of the Lord Jesus Christ to be forgiven. You see friend, there is no religion involved here, ONLY Jesus. The big issue is that we are all sinners, and that sin MUST be dealt with. The Word of God indicts all of us as guilty sinners. Only through faith in Christ can we be justified, JUST-IF-I'D never sinned. Those who DIE IN THEIR SINS without Christ (John 8:24) will stand trial at The Great White Throne of Judgment (Revelation 20:11-15. They will die the Second Death and be cast into the Lake of Fire forever. Those who DIE IN THE LORD (Revelation 14:13) already have eternal life. If you're saved, you're already a citizen of Heaven. Amen! The Second Death Verses Spiritual Death Please understand that spiritual death is not the same as the second death. Every man is born spiritually dead. We are already spiritually dead by birth. In contrast, the second death is being cast into the Lake of Fire forever. The first death is separation of our soul and spirit from our earthly body. The second death is separation of our body, soul and spirit from God for all eternity. Matthew 10:28, �And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. � Revelation 21:8, �But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. � My friend, please don't go to Hell. You don't have to die a second death. Because of sin we must all die a physical death (Romans 6:23) but Jesus shed His blood and paid the price for our sins so we wouldn't have to die a second death. Revelation 21:8 defines the second death as spending eternity being tormented in a lake of brimstone and fire. Is that what you want? The choice is yours. Jesus said in John 3:5 to Nicodemus (a Jewish leader) �Except a man be born again, he cannot see the kingdom of God. � Being born again is not optional. Whether Jew or Gentile, everyone must be born again. Being born again is not giving your heart to Jesus. That's discipleship. Judas gave his heart to Jesus, but the Lord said Judas had a devil (John 6:70. Forsaking sinful bad habits is not salvation. That's consecration. Salvation is not turning over a new leaf. That's reformation. Salvation is not cleaning up one's life. That's rehabilitation. Salvation is not embracing the Christian philosophy. That's education. Salvation is REGENERATION. Ye must be born again! 1st Peter 1:23, � Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. � We are born again by the seed of the Word of God. We've all been born of water (physically) but now we all must be born anew�a second, spiritual, birth by the Spirit of God in response to our faith in the seed of the Word of God. Romans 1:16, �For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. � The Gospel is the power of God unto salvation to every person that believes. That's the way to be born-again. Believe the Gospel and the work is done! John 6:29, �Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. � If you've never been born-again, you are missing out on a whole new world of spiritual understanding. 1st Corinthians 2:9-10, �But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. � Once you get saved you'll begin to understand ALL THINGS and the DEEP THINGS OF GOD. Within context, the Bible says that the things the eyes have not seen, and the things the ears have nor heard, are the precious truths of God's Word. False cults are formed when people try to interpret the Scriptures without the presence of the Author, Who is God. Once you become born-again, the eyes and ears of your spiritual understanding will be opened. If you want to be saved, then receive Jesus Christ, by believing that He died, was buried and rose again three days later from the dead for your sins. Acknowledge your sinful condition as Romans 3:19 teaches, �Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. � We are all guilty sinners. I am the biggest sinner I know (and so are you if you understand the Bible, James 2:10. Salvation is about dealing with our sins. Religion can clean you up, but only the blood of Jesus can wash your sins away (1st John 1:7. Religion wants to fit us with glasses, but the Lord wants to open our eyes. God promises to save the worst sinner, no matter what evil things you may have done, if you'll simply believe upon the name of the Lord Jesus Christ (Acts 16:30-31. Salvation is based upon the love and promises of God; not upon �The new so-called fundamentalism is known for building bridges to the liberals instead of burning the bridges. � the sermon titled, �The So Called New Fundamentalism. � Just Shut Up and Get On the Ark! “The Gospel is not a call to repentance, or to amendment of our ways, to make restitution for past sins, or to promise to do better in the future. These things are proper in their place, but they do not constitute the Gospel; for the Gospel is not good advice to be obeyed, it is good news to be believed. Do not make the mistake then of thinking that the Gospel is a call to duty or a call to reformation, a call to better your condition, to behave yourself in a more perfect way than you have been doing in the past … Nor is the Gospel a demand that you give up the world, that you give up your sins, that you break off bad habits, and try to cultivate good ones. You may do all these things, and yet never believe the Gospel and consequently never be saved at all. ” SOURCE: Pastor Harry A. Ironside, from the sermon: What Is The Gospel? Salvation is NOT found in a religion, but in a Person�The Lord Jesus Christ. The Cross-less Gospel How to Know Christ (The Inside Story) P. S. �I have written a 40 chapter book concerning Salvation if you'd like to learn more. It covers everything from information about Hell to the precious literal blood sacrifice of Christ. Beware of Catholicism's FALSE Gospel (which is the same as the Lordship Salvation heresy) Also, The Simplicity of Salvation, You Need HIS Righteousness, Salvation Crystal Clear Dr. John R. Rice speaks on worldly Christians  � Are they not saved? Dr. Curtis Hutson speaks on Biblical repentance � Must a person stop sinning to be saved.

I feel like I have a ghost in my body because I always dreamed about ghost and possessed dolls. When you watch a tool music video and start going on a bad trip... Born Again dead. Would anyone care to discuss the lyrics of the song? I loved the entire album and the ideas portrayed in the lyrics throughout. But 'Dethrone' stands out as far as perspective goes. For example 'Mercy' to me at least) clearly speaks of how far man has fallen from grace, and how we have severed all ties with God. 'The Hell I Overcame' speaks from Jesus' perspective, and a conflict between his two sides (man and divinity) which I think is shown through please forgive those who doubt me. then throw them down into the flames. 'Dethrone' however, from what I can tell, is about rage towards God. If that's correct, I'm not clear as to where this rage is coming from. Really open to ideas here, hope anyone else is interested.

14 - Não recomendado para menores de 14 anos Insatisfeito com sua nova vida em Nova Orleans, Clive segue Trevor, um ex-professor em sua casa de campo em meio aos pântanos para decidir o que fazer da vida. Enquanto Trevor ajuda Clive a lidar com seus demônios, Clive é entra de cabeça em uma missão assassina. Estreia Mundial: 2018 Outras datas. 7 Marvel not that I said unto thee, Ye must be born again. My fighting urukhai to whom do you serve? SARUMAAAAAN. Born again lyrics deadset society. Born again adn ewtn. Born again beads. It is so creepy to know this was one of Staley's last songs, when he was way beyond the point of no return. Layne, you will be missed forever. Born again daredevil. Market Square 5 4. 9 mi Read Reviews, Rate Theater 6604 Odana Rd., Madison, WI 53719 608-833-1500, View Map View Showtimes A Beautiful Day in the Neighborhood Watch Trailer Rate Movie, Write a Review Rotten Tomatoes Score 95% 92% PG, 1h 47m, Drama Regular Showtimes (Closed Captions) Cats 20% 53% 1h 50m, Musical Harriet 73% 97% PG-13 2h 5m, Once Upon a Time in Hollywood 85% 70% R 2h 41m, Comedy, Drama Pain and Glory 90% 1h 53m, Parasite 99% 93% 2h 13m, Comedy, Thriller Hide Showtimes.

Born again dan bremnes lyrics. Dead wrong born again. I distinctly remember the birth of both of my children. Although they were born six years apart, I remember the preparation for each trip to the hospital. The drive there. Escorting my wife to the elevator. The rooms, the monitors, the nurses, doctors, and family members. The anticipation and waiting. Most of all I remember seeing my children for the first time and seeing the look on my wifes face when the nurses handed her this tightly bundled little person. I look up now and see a photograph taken of me holding my newborn daughter twelve and a half years ago. The birth of a child is truly an amazing and unforgettable experience. As amazing as the birth of a child is, it pales in comparison to the miracle of spiritual birth. You see, my children were born physically healthy, and for that I thank God. But they, like every descendant of Adam, were spiritually stillborn. They were born spiritually dead, and they are not alone. You and I and every other person were born dead — dead in sin (see Eph. 2:1. We were born dead because of the sin of our representative head, Adam. The apostle Paul teaches us that “sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” (Rom. 5:12. And spiritual death is not the end of it. Even if we are born physically healthy, our spiritual death will be followed at some point by our physical death: “For you are dust, and to dust you shall return” (Gen. 3:19. In our natural Adamic state, we are not on our sick beds. We are in the grave It is for this reason that Jesus told Nicodemus, “You must be born again” (John 3:7. The spiritually dead cannot enter Gods holy presence. “Unless one is born again he cannot see the kingdom of God” (John 3:3. In order to see Gods kingdom, then, the spiritually stillborn must be brought to life. There must be spiritual resurrection. There must be new life, eternal life. “You must be born again. ” Jesus words befuddled Nicodemus. He said to Jesus, “How can a man be born when he is old? Can he enter a second time into his mothers womb and be born? ” (John 3:4. Here Nicodemus gives us a textbook example of missing the point. Nicodemus is not alone. There are a large number of professing Christians who miss the point. To hear some tell it, you would think Jesus merely said, “You must be well again. ” According to many, we are not spiritually dead but are simply sick. We are on our death beds, and Jesus offers us the cure. All we have to do is reach out and take it. Or we are drowning and Jesus offers us a life buoy, and all we have to do is grab it to save our lives. The picture painted by Jesus and the apostles, however, is much more bleak. In our natural Adamic state, we are not on our sick beds. We are in the grave. We are not flailing about on the surface of the sea. We are lifeless at the bottom of the ocean. We are dead. This is the point that Nicodemus and we must understand. When Jesus tells Nicodemus he must be born again, He is indicating that this is not something Nicodemus can do himself. Just as we had no control over our physical birth, we do not control our spiritual birth. It is the sovereign work of the Holy Spirit. Those who say that we are only spiritually wounded will say that we can be regenerated, born again, by placing our faith in Christ. This, however, puts everything precisely backwards. We do not believe in order to be regenerated; we must be regenerated in order that we might believe. Regeneration precedes faith. Jesus commands us to believe in Him, but we cannot respond unless God first gives us spiritual life Our spiritual situation is similar in some ways to that of Lazarus in the grave (see John 11. Lazarus was dead. He could do nothing in and of himself to gain new life. Jesus commanded Lazarus to come forth from the grave, but Lazarus could not respond unless God first gave him life. In the same way, we are spiritually dead and can do nothing to gain spiritual life. Jesus commands us to believe in Him, but we cannot respond unless God first gives us spiritual life. Jesus gives us this new life because he has overcome death, once and for all. As Peter explains, “According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3. If you are a Christian, consider what God has done for you. Consider the fact that you were born dead in sin. Jesus came to your grave. He commanded you to come forth and gave you spiritual life and faith. Now you have been born again and are an adopted child of God (John 1:12. You are a co-heir with Christ. And although your physical body will still die, you can rest secure in the hope of the resurrection. Those in Christ will be made alive (1 Cor. 15:22. Our present body is perishable, but it will be raised imperishable, never to die again. When God raises us, death will finally be swallowed up in victory. This post was originally published in Tabletalk  magazine.

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I feel like someone is trying to create a modern Mudvayne. Why does this video make me think of anima from final fantasy x. Born again dead wrong. Born again dudley smith. Born Again dead redemption. Born Again dead space. New Teen wolf episode looks amazing. Born again dan bremnes chord chart. Born Again dead rising. Born again dan bremnes guitar chords. My girlfriend loves this band to death 🤘🏻. Born Again dead island. Born again after death. Born again dudley smith jsm. Born again dudley moore jsm. The song that really got me was Confusion and Love Hate Love. Now my favorite is Rotten Apple. Of course William Duvall is no Layne Stanley in AIC. Just like Brian Johnson is no Bon Scott in AC/DC. But both bands carried on and thier music is good! Just sit back, turn it up and rock on.

Born again dan bremnes youtube. Born again deadset society. A sister gave the testimony on facebook about how she was not ashamed to say that she was born again. Feeling the purity of her Faith in Christ and her love for Him, I felt in my spirit to make an attempt at enhancing her faith. In writing to her, having expressed my appreciation of her Faith in Christ, I asked her when she thinks she was born again. She gladly wrote back to me saying she was born again in 1975. Now, that is the same answer I get when I ask people that same question. People mistake Salvation for the born again phenomenon. They give dates when they were born again and describe the “experience”. The answer I gave to that dear sister on facebook was that all of Gods people who have been, who are, and who would ever be were all born again at the same moment and that was at Christs birth. I have explained that details in my post titled “ all were born-again in Jesus birth ”. In this post, I want to show what the difference is between Salvation, second birth or born gain phenomenon, and Regeneration. In the contemporary Church, very many brethren use the three terms interchangeably. They are completely different one from the other. The second birth: All Gods people were given the second birth at the birth of Jesus Christ, who is the second Adam. I made this very clear in my post titled all were born-again in Christs birth. The Bible is clear as to the fact that often, we are to learn about spiritual things from the natural things ( Romans 1:20. As it is with the biological birth, so it is with the spiritual birth (the born again phenomenon. Just as no one can describe how it felt to be born in the biological birth, none of Gods people can truly describe any experience as a “born again experience”. All what many describe as the born again experience has been indeed the Sanctification experience. In the biological birth, no one can boast of an experience where he or she engaged in a decision making process with the parents to try and decide whether he or she should be born into that family or not. No one makes any choice as regarding any circumstance of his or her birth. At the second birth, the opinion of Gods people is not required. It is not at our prerogative to be born into Gods family or not. It is a passive phenomenon. The Salvation: Salvation is simply Gods act in which He brings His people who were born again at Christ Birth into the Kingdom of God, the family of God on earth, the Church of Christ. Interpreted from the word sozo, Salvation simply means deliverance. It is simply the deliverance of Gods people from the Authority of Darkness. One scripture that readily describes this is in Pauls epistle to the Colossians: “ Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: Colossians 1:13 KJV The word interpreted as delivered here is the word RHOUMAI and it means rescue. The word interpreted as power is the word EXOUSIA meaning authority, right, or permission. Salvation is simply the rescue from the authority Darkness has over mankind. It is not the born again phenomenon. When Adam sinned against God, it was a declaration of the willingness to obey Satan, sin, and futility. Because of the principle of “whosoever you yield yourself slave to obey, to that one you become a slave” ( Romans 6:16) Adam, having so yielded himself to be a slave, God also promptly handed him over to corruption ( Romans 8:20. Since all Gods people were in Adam at the moment of his sin, it was all of us who had yielded ourselves to obey sin. And so, as God handed Adam over to futility, it was all His people in Adam that He handed over. At the preparation of a Body for Christ in the womb, all Gods people became each one part of the Body of Christ (see my post titled all were born again in Christs birth. At the moment of Christs birth when we all became born again, though we were among the people of the world, we became qualified to receive all God has for His people. One of such is Salvation. Salvation is subsequent to Born again phenomenon. Salvation is Gods means for the gathering of His people who had been born again in Christs birth out of the world into a separate spiritual family, the Church. It must be noted that Gods intent in the garden was to Adopt Adam and therefore all Gods people in him into Gods Family as sons. Adams sin truncated that Adoption. In the preparation of Christs body in the womb when all Gods people were coded into His Body, we all became entitled to that adoption since the ONLY BEGOTTEN Son whose Body we had become parts had the Adoption; we became adopted into Gods Family as sons. By implication, when we became born again at the birth of Christ, we became members of Gods Family or Gods sons scattered in the world under the authority of darkness among the people who belong to Satan. God needed to gather out His family members. The first move in gathering us out is Salvation. The second phase will be what is described as the RAPTURE. Salvation is the deliverance of Gods people, the adopted members of His family, out of the authority of darkness removing them from such environment in the spirit where such authority finds potency and onward to the environment where it doesnt, which is the Church. Unlike in the Born again phenomenon, in Salvation, Gods people are required to believe. Salvation is by Faith alone in Christ alone. However, it must be noted that this Faith is a gift from God ( Ephesians 2:8. So that God is the initiator and the finisher of Salvation. The Regeneration: Even though it is not readily seen, Regeneration is different from the second birth and from Salvation. Look at this verse: “ Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of REGENERATION, and renewing of the Holy Ghost. ” Titus 3:5 KJV The word interpreted as Regeneration in this verse is PALIGENNESIA. It is from two words, palin meaning back or once more and genesis meaning generation or nature. In a very simple sense, it is to return back to what it used to be. The word for SAVED is sozo meaning deliver. The word interpreted as FOR is the word Dia. One of the meanings is for the cause of or for the sake of. Putting these meanings together, this verse is saying that God saved us for the sake of regeneration. That means that He saved us so as to regenerate us; so as to make us to be again what we were even before the fall in Adam in Eden. The second birth is different from Salvation and from Regeneration. Regeneration comes after Salvation which comes after the second birth. To fully understand that Regeneration comes after Salvation, we need to take a look at Pauls writing to Timothy: “ But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the masters use, and prepared unto every good work. ”  2 Tim 2:20-21   KJV Paul says two things to Timothy in this scripture: Firstly, he says that in a great house, which is the Church or the Body of Christ, there are different vessels–some unto honour and the others unto dishonour; then, secondly, he speaks of cleansing or washing. That means that every believer who becomes saved comes into the Church with different things which characterized him in the world. There are two kinds of sins: the general sin which Adam committed contaminated all and it is the sin that made us fall; the second is the personal sins which individuals commit which is not by Adam. At the cross, the general sin which made us fall was dealt with once and for all. That general sin is no longer in existence anywhere, either in heaven, on earth or beneath the earth. The sin that remains is the personal sin. When the individual is saved, he comes into Christ with this personal sins and filth intact. Now in Christ after Salvation, cleansing from those personal sins should now take place. That gives the understanding of the regeneration Paul speaks about to Titus. Look at it it again: God saved us for the course of regeneration. Salvation is not the end but a means. The end is Regeneration. Gods intent is to return His people back to the state they were before the fall so they could exercise good works and be holy and blameless according to the election with which He elected us from before the foundation of the world. That is what is accomplished in the Regeneration by the washing of the Holy Spirit. But, the Holy Spirit would only carry out the regeneration in Christ. That is, for that regeneration to take place, the individual who had been elected of God from the foundation of the world has to come into Christ. That is where Salvation comes in. In the act of Jesus birth by which God gave us the second birth as I have explained above the Nature of God, that spiritual garment which we lost at the fall of Adam was restored back to us ( Ephesians 2:10. The sin which caused the fall was taken away from us at the cross as we hung there and suffered and died in Christ and with Him. We effectively resurrected with Him from the dead and took our sit with Him in the heavenly places (Ephesians 2:6. All of this took place with regards to our real man, the Soul.  The situation was then that though we, Gods people were in the world, we are different from others in the world in that we have a nature different from theirs, we have been separated from the sin that equally condemned us; but however, in the dimension of the flesh we remained the same because our personal sins remained. Gods intent has been to totally distinguish us from the world and set us aside totally for himself. that is what He elected us for ( Ephesians 1:4. God needed to deal with the remaining, which is the personal sins. This He does during the act of regeneration which is a washing and renewing of of His Elect by the agency of the Holy Spirit ( Titus 3:5. Clearly therefore, the second birth is different from Salvation and from Regeneration. The order is  Second birth, Salvation,  and then   Regeneration. About the Author: Christopher Akaiso is the  leader of Nations aglow Ministry.

Born again dudley smith lyrics. Born Again Compilation album by The Notorious B. I. G. Released December 7, 1999 Genre Gangsta rap hardcore hip hop Length 75: 16 Label Bad Boy Arista Producer Sean "Puffy" Combs (exec. Faith Evans (exec. Voletta Wallace (exec. Mark Pitts (exec. Harve Pierre (exec. Daven "Prestige" Vanderpool Timbaland DJ Clark Kent DJ Premier Nottz Mannie Fresh Nashiem Myrick Deric Angelettie Clemont Mack Andreao "Fanatic" Heard Frankie Cutlass The Notorious B. chronology Life After Death (1997) Born Again (1999) Duets: The Final Chapter (2005) Singles from Born Again " Dead Wrong " Released: October 26, 1999 " Notorious B. Released: January 3, 2000 Professional ratings Review scores Source Rating Allmusic [1] Robert Christgau link The A. V. Club (favorable) link Entertainment Weekly B+ link Pitchfork 6. 0/10 [2] Rolling Stone link The Rolling Stone Album Guide [3] Los Angeles Times link Born Again is the first posthumous compilation album by American rapper the Notorious B. G., released by Bad Boy Records and Arista Records on December 7, 1999. It is composed primarily of early recorded verses with newer beats and guest rappers. The album debuted at #1 on the Billboard 200 chart with 485, 000 albums sold in the first week, and was certified 2x Platinum by the RIAA on January 14, 2000 and has sold over 2, 350, 000 copies in the United States. [4] Born Again received generally mixed reviews from music critics. Critical reception [ edit] This section needs expansion. You can help by adding to it. January 2014) The album generally received mixed reviews from critics. In a contemporary review for Rolling Stone, Touré wrote that the "album won't damage his legacy. But Born Again won't improve that legacy much, either. 5] Rob Sheffield later wrote in The Rolling Stone Album Guide, the posthumous Born Again proved Biggie was still dead, but his place in the MCs Hall of Fame remains untouchable. 6] Robert Christgau, who gave the release a "dud" rating, later wrote, Remember that posthumous outtakes CD Bad Boy attributed to Biggie? No? Good then—it was foul, not just ill shit but stupid ill shit. 7] Track listing [ edit] No. Title Producer(s) Length 1. "Born Again" Intro) Harve "Joe Hooker" Pierre J Dub 1:28 2. Notorious B. featuring Lil' Kim and Puff Daddy) Daven "Prestige" Vanderpool 3:11 3. Dead Wrong. featuring Eminem) Chucky Thompson Mario Winans 4:57 4. "Hope You Niggas Sleep" featuring Cash Money Millionaires) Mannie Fresh 4:10 5. "Dangerous MC's" featuring Mark Curry, Snoop Dogg and Busta Rhymes) Nottz 5:15 6. "Biggie" performed by Junior M. A. F. Nashiem Myrick 5:22 7. "Niggas" Mario Winans Clemont Mack Ramahn Herbert 3:48 8. "Big Booty Hoes" featuring Too hort) Daven "Prestige" Vanderpool 3:27 9. "Would You Die for Me" featuring Lil Kim and Puff Daddy) Daven "Prestige" Vanderpool 3:36 10. "Come On" featuring Sadat X) DJ Clark Kent 4:37 11. "Rap Phenomenon" featuring Method Man & Redman) DJ Premier 4:02 12. "Let Me Get Down" featuring G-Dep, Craig Mack and Missy Elliott) Timbaland 4:33 13. "Tonight" featuring Mobb Deep and Joe Hooker) Cornbread 6:08 14. "If I Should Die Before I Wake" featuring Black Rob, Ice Cube and Beanie Sigel) Henri Charlemagne Coptic D-Dot 4:51 15. Who Shot Ya. Radio Edit) Nashiem Myrick 3:48 16. "Can I Get Witcha" featuring Lil' Cease) Chucky Thompson 3:36 17. "I Really Want to Show You" featuring Nas and K-Ci & JoJo) Andreao "Fanatic" Heard 5:09 18. "Ms. Wallace" Outro) Harve Pierre Voletta Wallace 3:18 Notes/Vocal sample sources Biggie's vocals from "Notorious" come from "Real Niggaz (Freestyle) Biggie's vocals from "Dead Wnong" come from "Dead Wrong» (Original Version) Biggie's vocals from "Hope You Niggas Sleep" come from "Dead Wrong» (Original Version) Biggie's vocals from "Niggas' come from "Niggas (Ogrinial Version) Biggie's vocals from "Would You Die for Me. come from "Friend of Mine" Biggie's vocals from "Come On" come from "Come On» (Original Version) 1994) Biggie's vocals from "Rap Phenomenon»" come from "Kick In The Door. and "The What" Biggie's vocals from "Tonight" come from "Long Kiss Goodnight" Biggie's vocals from "I Really Want to Show You" come from "Everyday Struggle" Sample credits [ edit] Notorious B. contains a sample of " Notorious. performed by Duran Duran. "Dead Wrong" contains a sample of "I'm Glad You're Mine" performed by Al Green. "Biggie" contains a sample of "Hang Your Head in Shame" performed by New York City. "Big Booty Hoes" contains a sample of "Crab Apple" performed by Idris Muhammad from the album Turn This Mutha Out. "Would You Die for Me" contains a sample of " Kiss. performed by Prince. "Come On" contains a sample of "For Mama" performed by Doc Severinsen and excerpts from the film Harlem Nights. "Rap Phenomenon" contains a sample from "Risin' to the Top" performed by Keni Burke. "Let Me Get Down" contains a sample of "Love Serenade (Part II. performed by Barry White from the album Just Another Way to Say I Love You. "Tonight" contains a sample of "Just Say Just Say" performed by Marvin Gaye and Diana Ross from the album Diana & Marvin. "If I Should Die Before I Wake" contains a sample of " This Is for the Lover in You. performed by Shalamar. "Who Shot Ya. contains a sample of "I'm Afraid the Masquerade Is Over" performed by David Porter. "Can I Get Witcha" contains a sample of "Livin' It Up (Friday Night) performed by Bell & James, Humpin' performed by The Gap Band and "Life Will Pass You By" performed by Faith Evans. "I Really Want to Show You" Charisma" by Tom Browne and contains interpolations of "Come and Talk to Me" performed by Jodeci. "Niggas" contains a sample of " Don't Worry) if There's a Hell Below, We're All Going to Go" by Curtis Mayfield. Charts [ edit] Weekly charts [ edit] Chart (1999) Peak position Canadian Albums ( Nielsen SoundScan) 8] 14 German Albums ( Offizielle Top 100) 9] 47 Dutch Albums ( Album Top 100) 10] 82 UK Albums ( OCC) 11] 70 US Billboard 200 [12] 1 US Top R&B/Hip-Hop Albums ( Billboard) 13] Certifications [ edit] See also [ edit] List of number-one albums of 1999 (U. S. ) List of number-one R&B albums of 1999 (U. ) References [ edit] Farley, Keith. "Born Again- The Notorious B. AllMusic. Retrieved 16 September 2018. ^ Trammell, Matthew (March 9, 2017. The Notorious B. Born Again. Pitchfork. Retrieved March 9, 2017. ^ Cross, Charles R. (2004. Notorious B. In Brackett, Nathan; Hoard, Christian (eds. The New Rolling Stone Album Guide (4th ed. Simon & Schuster. p.  592. ISBN   0-7432-0169-8. ^ American certifications – Mack, Craig – Funk Da World. Recording Industry Association of America. ^ Notorious B. Born Again: Music Reviews: Rolling Stone. Rolling Stone. 20 January 2000. Archived from the original on October 14, 2007. Retrieved 24 January 2014. ^ Bracket, Nathan with Christian Hoard, ed. The New Rolling Stone Album Guide. New York: Fireside. p. 592. ISBN   0-7432-0169-8. ^ Christgau, Robert. "Nas: Consumer Guide Reviews: The Lost Tapes. The Consumer Guide. Retrieved 15 February 2014. ^ "Longplay-Chartverfolgung at Musicline" in German. Phononet GmbH. Retrieved October 11, 2013... – NOTORIOUS B. – BORN AGAIN (ALBUM. in Dutch. Hung Medien. Retrieved October 11, 2013. ^ Notorious B. Artist, Official Charts. UK Albums Chart. Retrieved October 11, 2013. ^ The Notorious B. Chart History ( Billboard 200. Billboard. Chart History (Top R&B/Hip-Hop Albums. Retrieved October 11, 2013. ^ American album certifications – Notorious B. – Born Again. Recording Industry Association of America. If necessary, click Advanced, then click Format, then select Album, then click SEARCH.

That chorus is soooooo catchyyyyyyy 🤘🏾🤪🤘🏾🔥🔥🔥🔥🔥🔥. That chorus opens up brutal mosh pits everywhere. By Irvin Baxter The term “born again” is one of the most used phrases among present-day Christians. Yet, if asked what the term born again means, most church members could not give a clear explanation. The importance of this subject is shown in what Jesus said, “Except a man be born again, he cannot see the kingdom of God” (John 3:3. Jesus is saying that to be born again is to be saved. Being born again is the plan of salvation that Jesus authored at Calvary. It is imperative that we understand what is required for us to be born again! All agree that when Jesus went to the cross, He brought in the means of salvation for everyone who will accept it. But what really happened at Calvary? What can it do for me? How do I accept what was done there in my own personal life? At Calvary, there were three steps to the work of Christ: death, burial, and resurrection (I Corinthians 15:1-4. It is very easy to see that these three steps make up the act of being born again spoken of by Jesus (John 3:1-5) to die, to be buried, and to rise again—that is to be born again. So we see that Jesus, through His death, burial, and resurrection, bought for us the plan of being born again spoken of in John 3:3, whereby we receive salvation. The fact that Jesus purchased a plan of salvation for us is the greatest news the world has ever received. The thing we must understand is that not only was it necessary for Jesus to do something, but also it is absolutely essential for us to act upon what He did. Jesus told Nicodemus, “Ye must be born again” (John 3:7. Now the astonishing thing is that Nicodemus was a religious leader of his day; yet, he had no concept of what it meant to be born again! We find that the very same thing is true in the day in which we live. Many men and women who fill positions of spiritual leadership in our world have no real understanding of the born again experience. Nicodemus inquired of Jesus in John 3:4, “How can a man be born when he is old? can he enter the second time into his mothers womb, and be born? ” Jesus answered, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. ” You cant be born again of a woman. The second birth is a spiritual birth. Notice that Jesus said without being born again we cannot see or enter the kingdom of God. In other words, we cannot be saved. On the day of Pentecost when Peter preached the first message after Calvary, the men cried out, “What must we do? ” “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost” (Acts 2:38. Peter was giving them the plan of salvation: repentance, baptism, and the infilling of the Holy Ghost. If being born again is to be saved, Peter was evidently talking to them about being saved. Remember, there were three steps to Calvary: death, burial, and resurrection. The way to accept Calvary in our individual life is to accept the death, burial, and resurrection of Christ. We dont have to literally die, be buried, and rise again. Jesus was our substitute and did this for us. All we must do is accept what He did by spiritually dying, symbolically being buried, and spiritually rising again. Repentance We take on His death by repentance, which is spiritual death. When a person truly repents, he dies out to his own will, renounces it forever, and vows to live from that time on according to the will of Jesus Christ. Baptism We take on His burial by baptism in water, by immersion into His name. Romans 6:4 says, “Therefore we are buried with him by baptism”. Baptism must be done by immersion; for something cannot be buried by sprinkling a little dirt on top of it. That burial, after a few days, would certainly prove to be insufficient! Furthermore, every baptism of which we have biblical record was administered by immersion. That alone should determine our course of action on this matter. Infilling of the Holy Ghost Finally, we partake of the resurrection of Jesus Christ by the infilling of the Holy Ghost. This is the new life that enables us to live as a Christian should. We see then that being born again means to spiritually die—repent; symbolically be buried—baptism; and spiritually rise again—receive the Holy Ghost. Thus, in plain language an individual must repent of his sins, be baptized in the name of Jesus Christ by immersion, and receive the gift of the Holy Ghost. It says in I John 5:8, “And there are three that bear witness in the earth, the Spirit, and the water, and the blood: and these three agree in one. ” What is the one thing in which the spirit, water, and blood agree? Is it not the new birth? Blood covers our sins at repentance; the waters of baptism wash them away, thus making us clean for the Spirit to come into our lives to dwell. When the Roman soldiers thrust the spear into Jesus side after He died, the scripture tells us that there came forth blood and water (John 19:34. This was for cleansing of the nations. It takes blood and water to eradicate sin. Blood is the cleansing agent, and water is the flushing agent. When a jar is washed for canning, soap AND water are necessary to cleanse that jar so that it might be filled with good fruit. Likewise, blood and water are necessary to cleanse the human soul so that it may receive the Spirit of Christ, which is the Holy Ghost. This teaching was verified by Peter when he said, “Repent and be baptized for the remission of sins” (Acts 2:38. Repentance and baptism are both absolutely essential for the remission of sins! Paul taught that the three steps of Calvary is the gospel that we should preach. In I Corinthians 15:1-4 he tells us, “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I have preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures. ” Paul went on to say in II Thessalonians 1:7-8, “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. ” Paul told us that the gospel is the death, burial, and resurrection of Christ. How can we obey the death, burial, and resurrection? We obey by repentance, baptism, and receiving the Holy Ghost as we have previously explained. Notice that the Lord Jesus is to appear “in flaming fire taking vengeance on them that know not God, and that obey not the gospel. ” It is absolutely necessary for every human being to obey the gospel by being born again. Jesus told Nicodemus, “Ye must be born again. ” (John 3:7. The Old Testament Speaks of the Born Again Plan Let us consider another biblical lesson given to us concerning this subject. The Bible teaches us that the things of the Old Testament were types and shadows of the things to come. When the priests of the law ministered by offering sacrifices, there were three major steps to their duties. First they slew the animal to be offered on the brazen altar. The blood here was shed and caught into a container for use in the Holy Place. The flesh of the animal was to be consumed by fire. This teaches us the first step of salvation—repentance. When we repent, we present our bodies a living sacrifice, and our sins are covered by the blood of Jesus. After the shedding of blood, the priests were ordered to wash at the laver and to cleanse themselves with water in preparation for entering the Holy Place. The laver, a round fountain-like structure, was overlaid in the bottom with a looking glass. When the priest bent over to wash, he was able to see himself so that he could be sure that he was clean. When an individual is baptized, he should examine himself to be sure that he is leaving the world behind once and for all. We see then that the second step of the tabernacle ministry plainly teaches us of water baptism. Blood and water were used to cleanse and prepare them for entry into the Holy Place, even as blood and water cleanses us in preparation of receiving the Holy One into our lives! After cleansing, the priest would take the fire from the brazen altar and enter through the veil into the Holy Place. The Holy Place had no doors or windows through which light could come. The only light would come from the golden candlesticks. These candlesticks consisted of seven wicks fed by oil from seven bowls. The wicks had to be lit with the fire brought by the priest from the brazen altar. The uniting of the oil and fire at the candlesticks to produce light is a perfect type of the Holy Ghost and fire promised to New Testament believers (Matthew 3:11. Without the light of the Holy Ghost we could not see to live in the Holy Place, which is where every Christian should live. God spoke of His great plan of redemption in the Old Testament in types and shadows; and then in the New Testament He spoke plainly to us so that we would have no doubt of His will! Once again we recall the words of 1 John 5:8, “There are three that bear witness in the earth, the spirit, the water, and the blood; and these three agree in one. ” This Old Testament lesson beautifully reaffirms to us the absolute necessity of the full born again plan in each life for salvation! Common Misconceptions Believe on the Lord Jesus Christ Acts 16:30-31 reads this way, “Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. ” Many have taken this scripture to teach that all that is required for salvation is to believe that Jesus Christ is the Savior of the world; and from that point on the individual is saved. It is definitely true that an individual must believe that Jesus is the Savior in order to be saved. However, Paul, who spoke these words in Acts 16, has some further teaching on the subject in Romans 10:13-15. Lets consider the text: “For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? ” If we wanted to be absurd, we could take this thirteenth verse to teach that all an individual must do for salvation is to call out the name of Jesus one time and he has received salvation. Paul tells us they cant call on him in whom they have not believed. Furthermore, he said that they couldnt believe in him of whom they have not heard. We cannot merely believe. We must believe something about Christ. When Paul told the jailer in Acts 16 to believe on the Lord Jesus Christ, he went on to speak unto him the word of the Lord (verse 32. The word which Paul spoke was apparently the gospel; for the result in verse 33 was that the jailer and all his house were baptized at midnight. Thats how essential baptism is for salvation. Paul took all these people out at midnight and baptized them! Some would object here by saying that we are saved by faith alone. It is true that we are saved by faith, but it is also true that true faith always produces action on the part of the believer. Lets study from James 2:14-22 to verify this point. “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or a sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works; shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works when he had offered Isaac his son upon the altar? Seest thus how faith wrought with his works, and by works was faith made perfect? ” When an individual believes on the Lord Jesus Christ, what do they believe about Him? They believe the gospel, which is the death, burial, and resurrection (I Corinthians 15:1-4. James teaches us that faith without action is dead, or it is not really faith at all. When a sinner hears the true gospel and truly believes, he will obey the gospel. An individual obeys the death, burial, and resurrection of Christ by repentance, baptism in Jesus name, and the infilling of the Holy Ghost, evidenced by speaking with other tongues. (see our booklet “Tongues—Devilish or Divine? ”. This is the salvation of Calvary! “Seest thou how faith wrought with his works, and by works was faith made perfect? ” (made complete. If you are still having trouble conceding to this teaching because of the element of works involved, lets reason concerning one more point. Being born again —repentance, baptism, and receiving the Holy Ghost is not considered by God to be a work. In Titus 3:5 we are taught, “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost”. This scripture tells us that regeneration, which is being born again, is not a work of righteousness. Concluding this matter, we will cite a familiar biblical example. In the great revival at Samaria in Acts 8:5-23, a sorcerer named Simon heard the preaching of Philip. He believed and was baptized and continued with Philip beholding the signs and miracles that were done. Many people would say that because Simon believed, he was saved. Yet the Apostle Peter said of him in Acts 8:23, “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. ” It is impossible for anyone in the bond of iniquity to be saved; for the scriptures tell us, “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36. Simon believed and was baptized, but he had not received the Holy Ghost; therefore, he was not born again. We cannot be half-born and survive. The entire work of Calvary is necessary for our salvation. The Thief on the Cross Many have asked, “If an individual must repent, be baptized, and receive the Holy Ghost for salvation, how was the thief on the cross with Jesus saved? ” (Luke 23:38-43. First of all, it was impossible for anyone to be born again at that time, for the born again plan was not yet complete. Jesus had not died, been buried, and risen again. God has always had a plan of salvation for each dispensation of time. In Noahs day the only way of salvation was to get into the ark. In Moses day the only plan was the law. In the church dispensation, the only way to be saved is to be born again. Jesus told Nicodemus, “Ye MUST be born again. ” Conclusion May we point out as we conclude this study that we have been given the first church and the Apostles after which to pattern our teaching and practices. In each recorded account of conversions under the Apostles ministries, the three steps of being born again are evident. In Acts 2:38 it was repentance, baptism, and the Holy Ghost. In Acts 8:12, Acts 10:44-48, and Acts 19:1-6, we find the born again experience taught and received. Why should we vary from this practice when we are to be built on the foundation of the Apostles and Prophets, Jesus Christ Himself being the Chief Cornerstone? Do not allow anything to turn you aside from this truth: you must be born again. If you havent as yet, you should do so today! For more information on this subject, please call 1-833-563-6063. Or, if you would like to study this topic   further, view our Salvation Package (consisting of four, 1-hour DVDs.

Happy birthday my idol Get Born Agian. Dead and born again. Part of a series on Pentecostalism Background Christianity Protestantism The Reformation Methodist revivals Restorationism Holiness movement Early history Bethel Bible College 1904–1905 Welsh Revival Azusa Street Revival Charles Fox Parham William J. Seymour Key beliefs Baptism with the Holy Spirit Finished Work Latter rain Spiritual gifts Speaking in tongues Prophecy Divine healing Visions Key people Asa A. Allen Yiye Ávila Joseph Ayo Babalola William M. Branham David Yonggi Cho Jack Coe Margaret Court Lucy F. Farrow Donald Gee Benny Hinn Rex Humbard George Jeffreys Kathryn Kuhlman Gerald Archie Mangun Charles Harrison Mason Aimee Semple McPherson David du Plessis Oral Roberts Pat Robertson Bishop Ida Robinson Ambrose Jessup Tomlinson Smith Wigglesworth Maria Woodworth-Etter Category:Pentecostals Major denominations Apostolic Church Assemblies of God Church of God in Christ Church of God (Cleveland, Tennessee) International Church of the Foursquare Gospel International Pentecostal Holiness Church United Pentecostal Church International Related movements Charismatic Movement Evangelicalism Oneness Pentecostalism v t e Part of a series on Protestantism Topics Criticism Culture Demographics Great Awakenings History Persecution Reformation Major branches Adventism Anabaptism Anglicanism Baptists Calvinism Lutheranism Methodism Pentecostalism Minor branches Bible students Eastern Christian Irvingism Plymouth Brethren Proto-Protestantism ( Hussites and Waldensians) Quakers Schwarzenau Brethren Schwenkfelders Others Broad-based movements Charismatic movement Neo-charismatic movement Other developments Arminianism Christian fundamentalism Crypto-Protestantism Evangelical Catholicism Modernism and liberalism Neo-orthodoxy Paleo-orthodoxy Pietism Puritanism Reformed Eastern Christianity House churches Nondenominational Christianity Spiritual Christianity Christianity portal v t e Pentecostalism or Classical Pentecostalism is a Protestant Christian movement [1] 2] that emphasises direct personal experience of God through baptism with the Holy Spirit. The term Pentecostal is derived from Pentecost, the Greek name for the Jewish Feast of Weeks. For Christians, this event commemorates the descent of the Holy Spirit upon the followers of Jesus Christ, as described in the second chapter of the Acts of the Apostles. Like other forms of evangelical Protestantism, Pentecostalism adheres to the inerrancy of the Bible and the necessity of accepting Jesus Christ as personal Lord and Savior. It is distinguished by belief in the baptism in the Holy Spirit that enables a Christian to live a Spirit-filled and empowered life. This empowerment includes the use of spiritual gifts such as speaking in tongues and divine healing —two other defining characteristics of Pentecostalism. Because of their commitment to biblical authority, spiritual gifts, and the miraculous, Pentecostals tend to see their movement as reflecting the same kind of spiritual power and teachings that were found in the Apostolic Age of the early church. For this reason, some Pentecostals also use the term Apostolic or Full Gospel to describe their movement. Pentecostalism emerged in the early 20th century among radical adherents of the Holiness movement who were energized by revivalism and expectation for the imminent Second Coming of Christ. [3] Believing that they were living in the end times, they expected God to spiritually renew the Christian Church thereby bringing to pass the restoration of spiritual gifts and the evangelization of the world. In 1900, Charles Parham, an American evangelist and faith healer, began teaching that speaking in tongues was the Bible evidence of Spirit baptism and along with William J. Seymour, a Wesleyan-Holiness preacher, he taught that this was the third work of grace. [4] The three-year-long Azusa Street Revival, founded and led by Seymour in Los Angeles, California, resulted in the spread of Pentecostalism throughout the United States and the rest of the world as visitors carried the Pentecostal experience back to their home churches or felt called to the mission field. While virtually all Pentecostal denominations trace their origins to Azusa Street, the movement has experienced a variety of divisions and controversies. An early dispute centered on challenges to the doctrine of the Trinity. As a result, the Pentecostal movement is divided between trinitarian and non-trinitarian branches, resulting in the emergence of Oneness Pentecostals. Comprising over 700 denominations and many independent churches, there is no central authority governing Pentecostalism; however, many denominations are affiliated with the Pentecostal World Fellowship. There are over 279 million Pentecostals worldwide, and the movement is growing in many parts of the world, especially the global South. Since the 1960s, Pentecostalism has increasingly gained acceptance from other Christian traditions, and Pentecostal beliefs concerning Spirit baptism and spiritual gifts have been embraced by non-Pentecostal Christians in Protestant and Catholic churches through the Charismatic Movement. Together, Pentecostal and Charismatic Christianity numbers over 500 million adherents. [5] While the movement originally attracted mostly lower classes in the global South, there is an increasing appeal to middle classes. [6] 7] 8] Middle class congregations tend to be more adapted to society and withdraw strong spiritual practices such as divine healing. [9] 10] 11] Beliefs [ edit] Pentecostalism is an evangelical faith, emphasizing the reliability of the Bible and the need for the transformation of an individual's life through faith in Jesus. [12] Like other evangelicals, Pentecostals generally adhere to the Bible's divine inspiration and inerrancy —the belief that the Bible, in the original manuscripts in which it was written, is without error. [13] Pentecostals emphasize the teaching of the "full gospel" or "foursquare gospel. The term foursquare refers to the four fundamental beliefs of Pentecostalism: Jesus saves according to John 3:16; baptizes with the Holy Spirit according to Acts 2:4; heals bodily according to James 5:15; and is coming again to receive those who are saved according to 1 Thessalonians 4:16–17. [14] Salvation [ edit] A Pentecostal congregation in Brazil The central belief of classical Pentecostalism is that through the death, burial, and resurrection of Jesus Christ, sins can be forgiven and humanity reconciled with God. [15] This is the Gospel or "good news. The fundamental requirement of Pentecostalism is that one be born again. [16] The new birth is received by the grace of God through faith in Christ as Lord and Savior. [17] In being born again, the believer is regenerated, justified, adopted into the family of God, and the Holy Spirit's work of sanctification is initiated. [18] Classical Pentecostal soteriology is generally Arminian rather than Calvinist. [19] The security of the believer is a doctrine held within Pentecostalism; nevertheless, this security is conditional upon continual faith and repentance. [20] Pentecostals believe in both a literal heaven and hell, the former for those who have accepted God's gift of salvation and the latter for those who have rejected it. [21] For most Pentecostals there is no other requirement to receive salvation. Baptism with the Holy Spirit and speaking in tongues are not generally required, though Pentecostal converts are usually encouraged to seek these experiences. [22] 23] 24] A notable exception is Jesus' Name Pentecostalism, most adherents of which believe both water baptism and Spirit baptism are integral components of salvation. Baptism with the Holy Spirit [ edit] Pentecostals identify three distinct uses of the word " baptism " in the New Testament: Baptism into the body of Christ: This refers to salvation. Every believer in Christ is made a part of his body, the Church, through baptism. The Holy Spirit is the agent, and the body of Christ is the medium. [25] Water baptism: Symbolic of dying to the world and living in Christ, water baptism is an outward symbol of that which has already been accomplished by the Holy Spirit, namely baptism into the body of Christ. [26] Baptism with the Holy Spirit: This is an experience distinct from baptism into the body of Christ. In this baptism, Christ is the agent and the Holy Spirit is the medium. [25] While the figure of Jesus Christ and his redemptive work are at the center of Pentecostal theology, that redemptive work is believed to provide for a fullness of the Holy Spirit of which believers in Christ may take advantage. [27] The majority of Pentecostals believe that at the moment a person is born again, the new believer has the presence (indwelling) of the Holy Spirit. [23] While the Spirit dwells in every Christian, Pentecostals believe that all Christians should seek to be filled with him. The Spirit's "filling. falling upon. coming upon" or being "poured out upon" believers is called the baptism with the Holy Spirit. [28] Pentecostals define it as a definite experience occurring after salvation whereby the Holy Spirit comes upon the believer to anoint and empower him or her for special service. [29] 30] It has also been described as "a baptism into the love of God. 31] The main purpose of the experience is to grant power for Christian service. Other purposes include power for spiritual warfare (the Christian struggles against spiritual enemies and thus requires spiritual power) power for overflow (the believer's experience of the presence and power of God in his or her life flows out into the lives of others) and power for ability (to follow divine direction, to face persecution, to exercise spiritual gifts for the edification of the church, etc. 32] Pentecostals believe that the baptism with the Holy Spirit is available to all Christians. [33] Repentance from sin and being born again are fundamental requirements to receive it. There must also be in the believer a deep conviction of needing more of God in his or her life, and a measure of consecration by which the believer yields himself or herself to the will of God. Citing instances in the Book of Acts where believers were Spirit baptized before they were baptized with water, most Pentecostals believe a Christian need not have been baptized in water to receive Spirit baptism. However, Pentecostals do believe that the biblical pattern is "repentance, regeneration, water baptism, and then the baptism with the Holy Ghost. There are Pentecostal believers who have claimed to receive their baptism with the Holy Spirit while being water baptized. [34] It is received by having faith in God's promise to fill the believer and in yielding the entire being to Christ. [35] Certain conditions, if present in a believer's life, could cause delay in receiving Spirit baptism, such as "weak faith, unholy living, imperfect consecration, and egocentric motives. 36] In the absence of these, Pentecostals teach that seekers should maintain a persistent faith in the knowledge that God will fulfill his promise. For Pentecostals, there is no prescribed manner in which a believer will be filled with the Spirit. It could be expected or unexpected, during public or private prayer. [37] Pentecostals expect certain results following baptism with the Holy Spirit. Some of these are immediate while others are enduring or permanent. Most Pentecostal denominations teach that speaking in tongues is an immediate or initial physical evidence that one has received the experience. [38] Some teach that any of the gifts of the Spirit can be evidence of having received Spirit baptism. [39] Other immediate evidences include giving God praise, having joy, and desiring to testify about Jesus. [38] Enduring or permanent results in the believer's life include Christ glorified and revealed in a greater way, a "deeper passion for souls" greater power to witness to nonbelievers, a more effective prayer life, greater love for and insight into the Bible, and the manifestation of the gifts of the Spirit. [40] Pentecostals, with their background in the Holiness movement, historically teach that baptism with the Holy Spirit, as evidenced by glossolalia, is the third work of grace, which follows the new birth (first work of grace) and entire sanctification (second work of grace. 3] 4] While the baptism with the Holy Spirit is a definite experience in a believer's life, Pentecostals view it as just the beginning of living a Spirit-filled life. Pentecostal teaching stresses the importance of continually being filled with the Spirit. There is only one baptism with the Spirit, but there should be many infillings with the Spirit throughout the believer's life. [41] Divine healing [ edit] Pentecostalism is a holistic faith, and the belief that Jesus is Healer is one quarter of the full gospel. Pentecostals cite four major reasons for believing in divine healing: 1) it is reported in the Bible, 2) Jesus' healing ministry is included in his atonement (thus divine healing is part of salvation) 3) the whole gospel is for the whole person"— spirit, soul, and body, 4) sickness is a consequence of the Fall of Man and salvation is ultimately the restoration of the fallen world. [42] In the words of Pentecostal scholar Vernon L. Purdy, Because sin leads to human suffering, it was only natural for the Early Church to understand the ministry of Christ as the alleviation of human suffering, since he was God's answer to sin. The restoration of fellowship with God is the most important thing, but this restoration not only results in spiritual healing but many times in physical healing as well. 43] In the book In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person, Pentecostal writer and Church historian Wilfred Graves, Jr. describes the healing of the body as a physical expression of salvation. [44] For Pentecostals, spiritual and physical healing serves as a reminder and testimony to Christ's future return when his people will be completely delivered from all the consequences of the fall. [45] However, not everyone receives healing when they pray. It is God in his sovereign wisdom who either grants or withholds healing. Common reasons that are given in answer to the question as to why all are not healed include: God teaches through suffering, healing is not always immediate, lack of faith on the part of the person needing healing, and personal sin in one's life (however, this does not mean that all illness is caused by personal sin. 46] Regarding healing and prayer Purdy states: On the other hand, it appears from Scripture that when we are sick we should be prayed for, and as we shall see later in this chapter, it appears that God's normal will is to heal. Instead of expecting that it is not God's will to heal us, we should pray with faith, trusting that God cares for us and that the provision He has made in Christ for our healing is sufficient. If He does not heal us, we will continue to trust Him. The victory many times will be procured in faith (see Heb. 10:35–36; 1 John 5:4–5. 47] Pentecostals believe that prayer and faith are central in receiving healing. Pentecostals look to scriptures such as James 5:13–16 for direction regarding healing prayer. [48] One can pray for one's own healing (verse 13) and for the healing of others (verse 16) no special gift or clerical status is necessary. Verses 14–16 supply the framework for congregational healing prayer. The sick person expresses his or her faith by calling for the elders of the church who pray over and anoint the sick with olive oil. The oil is a symbol of the Holy Spirit. [49] Besides prayer, there are other ways in which Pentecostals believe healing can be received. One way is based on Mark 16:17–18 and involves believers laying hands on the sick. This is done in imitation of Jesus who often healed in this manner. [50] Another method that is found in some Pentecostal churches is based on the account in Acts 19:11–12 where people were healed when given handkerchiefs or aprons worn by the Apostle Paul. This practice is described by Duffield and Van Cleave in Foundations of Pentecostal Theology: Many Churches have followed a similar pattern and have given out small pieces of cloth over which prayer has been made, and sometimes they have been anointed with oil. Some most remarkable miracles have been reported from the use of this method. It is understood that the prayer cloth has no virtue in itself, but provides an act of faith by which one's attention is directed to the Lord, who is the Great Physician. [50] During the initial decades of the movement, Pentecostals thought it was sinful to take medicine or receive care from doctors. [51] Over time, Pentecostals moderated their views concerning medicine and doctor visits; however, a minority of Pentecostal churches continues to rely exclusively on prayer and divine healing. For example, doctors in the United Kingdom reported that a minority of Pentecostal HIV patients were encouraged to stop taking their medicines and parents were told to stop giving medicine to their children, trends that placed lives at risk. [52] Eschatology [ edit] The last element of the gospel is that Jesus is the "Soon Coming King. For Pentecostals, every moment is eschatological" since at any time Christ may return. [53] This "personal and imminent" Second Coming is for Pentecostals the motivation for practical Christian living including: personal holiness, meeting together for worship, faithful Christian service, and evangelism (both personal and worldwide. 54] Globally, Pentecostal attitudes to the End Times range from enthusiastic participation in the prophecy subculture to a complete lack of interest through to the more recent, optimistic belief in the coming restoration of Gods kingdom [55. Historically, however, they have been premillennial dispensationalists believing in a pretribulation rapture. [56. Pre-tribulation rapture theology was popularized extensively in the 1830s by John Nelson Darby, 57] and further popularized in the United States in the early 20th century by the wide circulation of the Scofield Reference Bible. [58] Spiritual gifts [ edit] Pentecostals are continuationists, meaning they believe that all of the spiritual gifts, including the miraculous or "sign gifts" found in 1 Corinthians 12:4–11, 12:27–31, Romans 12:3–8, and Ephesians 4:7–16 continue to operate within the Church in the present time. [59] Pentecostals place the gifts of the Spirit in context with the fruit of the Spirit. [60] The fruit of the Spirit is the result of the new birth and continuing to abide in Christ. It is by the fruit exhibited that spiritual character is assessed. Spiritual gifts are received as a result of the baptism with the Holy Spirit. As gifts freely given by the Holy Spirit, they cannot be earned or merited, and they are not appropriate criteria with which to evaluate one's spiritual life or maturity. [61] Pentecostals see in the biblical writings of Paul an emphasis on having both character and power, exercising the gifts in love. Just as fruit should be evident in the life of every Christian, Pentecostals believe that every Spirit-filled believer is given some capacity for the manifestation of the Spirit. [62] It is important to note that the exercise of a gift is a manifestation of the Spirit, not of the gifted person, and though the gifts operate through people, they are primarily gifts given to the Church. [61] They are valuable only when they minister spiritual profit and edification to the body of Christ. Pentecostal writers point out that the lists of spiritual gifts in the New Testament do not seem to be exhaustive. It is generally believed that there are as many gifts as there are useful ministries and functions in the Church. [62] A spiritual gift is often exercised in partnership with another gift. For example, in a Pentecostal church service, the gift of tongues might be exercised followed by the operation of the gift of interpretation. According to Pentecostals, all manifestations of the Spirit are to be judged by the church. This is made possible, in part, by the gift of discerning of spirits, which is the capacity for discerning the source of a spiritual manifestation—whether from the Holy Spirit, an evil spirit, or from the human spirit. [63] While Pentecostals believe in the current operation of all the spiritual gifts within the church, their teaching on some of these gifts has generated more controversy and interest than others. There are different ways in which the gifts have been grouped. W. R. Jones [64] suggests three categories, illumination (Word of Wisdom, word of knowledge, discerning of spirits) action (Faith, working of miracles and gifts of healings) and communication (Prophecy, tongues and interpretation of tongues. Duffield and Van Cleave use two categories: the vocal and the power gifts. Vocal gifts [ edit] The gifts of prophecy, tongues, interpretation of tongues, and words of wisdom and knowledge are called the vocal gifts. [65] Pentecostals look to 1 Corinthians 14 for instructions on the proper use of the spiritual gifts, especially the vocal ones. Pentecostals believe that prophecy is the vocal gift of preference, a view derived from 1 Corinthians 14. Some teach that the gift of tongues is equal to the gift of prophecy when tongues are interpreted. [66] Prophetic and glossolalic utterances are not to replace the preaching of the Word of God [67] nor to be considered as equal to or superseding the written Word of God, which is the final authority for determining teaching and doctrine. [68] Word of wisdom and word of knowledge [ edit] Pentecostals understand the word of wisdom and the word of knowledge to be supernatural revelations of wisdom and knowledge by the Holy Spirit. The word of wisdom is defined as a revelation of the Holy Spirit that applies scriptural wisdom to a specific situation that a Christian community faces. [69] The word of knowledge is often defined as the ability of one person to know what God is currently doing or intends to do in the life of another person. [70] Prophecy [ edit] Pentecostals agree with the Protestant principle of sola Scriptura. The Bible is the "all sufficient rule for faith and practice" it is "fixed, finished, and objective revelation. 71] Alongside this high regard for the authority of scripture is a belief that the gift of prophecy continues to operate within the Church. Pentecostal theologians Duffield and van Cleave described the gift of prophecy in the following manner: Normally, in the operation of the gift of prophecy, the Spirit heavily anoints the believer to speak forth to the body not premeditated words, but words the Spirit supplies spontaneously in order to uplift and encourage, incite to faithful obedience and service, and to bring comfort and consolation. 63] Any Spirit-filled Christian, according to Pentecostal theology, has the potential, as with all the gifts, to prophesy. Sometimes, prophecy can overlap with preaching "where great unpremeditated truth or application is provided by the Spirit, or where special revelation is given beforehand in prayer and is empowered in the delivery. 72] While a prophetic utterance at times might foretell future events, this is not the primary purpose of Pentecostal prophecy and is never to be used for personal guidance. For Pentecostals, prophetic utterances are fallible, i. e. subject to error. [67] Pentecostals teach that believers must discern whether the utterance has edifying value for themselves and the local church. [73] Because prophecies are subject to the judgement and discernment of other Christians, most Pentecostals teach that prophetic utterances should never be spoken in the first person (e. g. "I, the Lord" but always in the third person (e. "Thus saith the Lord" or "The Lord would have. 74] Tongues and interpretation [ edit] Pentecostals pray in tongues at an Assemblies of God church in Cancún, Mexico A Pentecostal believer in a spiritual experience may vocalize fluent, unintelligible utterances ( glossolalia) or articulate a natural language previously unknown to them ( xenoglossy. Commonly termed "speaking in tongues" this vocal phenomenon is believed by Pentecostals to include an endless variety of languages. According to Pentecostal theology, the language spoken (1) may be an unlearned human language, such as the Bible claims happened on the Day of Pentecost, or (2) it might be of heavenly ( angelic) origin. In the first case, tongues could work as a sign by which witness is given to the unsaved. In the second case, tongues are used for praise and prayer when the mind is superseded and "the speaker in tongues speaks to God, speaks mysteries, and. no one understands him. 75] Within Pentecostalism, there is a belief that speaking in tongues serves two functions. Tongues as the initial evidence of the third work of grace, baptism with the Holy Spirit, 3] and in individual prayer serves a different purpose than tongues as a spiritual gift. [75] 76] All Spirit-filled believers, according to initial evidence proponents, will speak in tongues when baptized in the Spirit and, thereafter, will be able to express prayer and praise to God in an unknown tongue. This type of tongue speaking forms an important part of many Pentecostals' personal daily devotions. When used in this way, it is referred to as a "prayer language" as the believer is speaking unknown languages not for the purpose of communicating with others but for "communication between the soul and God. 77] Its purpose is for the spiritual edification of the individual. Pentecostals believe the private use of tongues in prayer (i. "prayer in the Spirit. promotes a deepening of the prayer life and the spiritual development of the personality. From Romans 8:26–27, Pentecostals believe that the Spirit intercedes for believers through tongues; in other words, when a believer prays in an unknown tongue, the Holy Spirit is supernaturally directing the believer's prayer. [78] Besides acting as a prayer language, tongues also function as the gift of tongues. Not all Spirit-filled believers possess the gift of tongues. Its purpose is for gifted persons to publicly "speak with God in praise, to pray or sing in the Spirit, or to speak forth in the congregation. 79] There is a division among Pentecostals on the relationship between the gifts of tongues and prophecy. [80] One school of thought believes that the gift of tongues is always directed from man to God, in which case it is always prayer or praise spoken to God but in the hearing of the entire congregation for encouragement and consolation. Another school of thought believes that the gift of tongues can be prophetic, in which case the believer delivers a "message in tongues"—a prophetic utterance given under the influence of the Holy Spirit—to a congregation. Whether prophetic or not, however, Pentecostals are agreed that all public utterances in an unknown tongue must be interpreted in the language of the gathered Christians. [67] This is accomplished by the gift of interpretation, and this gift can be exercised by the same individual who first delivered the message (if he or she possesses the gift of interpretation) or by another individual who possesses the required gift. If a person with the gift of tongues is not sure that a person with the gift of interpretation is present and is unable to interpret the utterance him or herself, then the person should not speak. [67] Pentecostals teach that those with the gift of tongues should pray for the gift of interpretation. [79] Pentecostals do not require that an interpretation be a literal word-for-word translation of a glossolalic utterance. Rather, as the word "interpretation" implies, Pentecostals expect only an accurate explanation of the utterance's meaning. [81] Besides the gift of tongues, Pentecostals may also use glossolalia as a form of praise and worship in corporate settings. Pentecostals in a church service may pray aloud in tongues while others pray simultaneously in the common language of the gathered Christians. [82] This use of glossolalia is seen as an acceptable form of prayer and therefore requires no interpretation. Congregations may also corporately sing in tongues, a phenomenon known as singing in the Spirit. Speaking in tongues is not universal among Pentecostal Christians. In 2006, a ten-country survey by the Pew Forum on Religion and Public Life found that 49 percent of Pentecostals in the US, 50 percent in Brazil, 41 percent in South Africa, and 54 percent in India said they "never" speak or pray in tongues. [24] Power gifts [ edit] The gifts of power are distinct from the vocal gifts in that they do not involve utterance. Included in this category are the gift of faith, gifts of healing, and the gift of miracles. [83] The gift of faith (sometimes called "special" faith) is different from "saving faith" and normal Christian faith in its degree and application. [84] This type of faith is a manifestation of the Spirit granted only to certain individuals "in times of special crisis or opportunity" and endues them with "a divine certainty. that triumphs over everything. It is sometimes called the "faith of miracles" and is fundamental to the operation of the other two power gifts. [85] Oneness and Trinitarianism [ edit] During the 1910s, the Pentecostal movement split over the nature of the Godhead into two camps – Trinitarian and Apostolic (as they called themselves) or Oneness. The Oneness doctrine viewed the doctrine of the Trinity as polytheistic. [86] The majority of Pentecostal denominations believe in the doctrine of the Trinity, which is considered by them to be Christian orthodoxy. Oneness Pentecostals are nontrinitarian Christians, believing in the Oneness theology about God. [87] In Oneness theology, the Godhead is not three persons united by one substance, but one person who reveals himself as three different modes. Thus, God manifests himself as Father within creation, he becomes Son by virtue of his incarnation as Jesus Christ, and he becomes the Holy Spirit by way of his activity in the life of the believer. [88] 89] The Oneness doctrine may be considered a form of Modalism, an ancient teaching considered heresy by most Christians. In contrast, Trinitarian Pentecostals hold to the traditional doctrine of the Trinity, that is, the Godhead is not seen as simply three modes or titles of God manifest at different points in history, but is composed of three completely distinct persons who are co-eternal with each other and united as one substance. The Son is from all eternity who became incarnate as Jesus, and likewise the Holy Spirit is from all eternity, and both are with the eternal Father from all eternity. [90] Worship [ edit] Traditional Pentecostal worship has been described as a "gestalt made up of prayer, singing, sermon, the operation of the gifts of the Spirit, altar intercession, offering, announcements, testimonies, musical specials, Scripture reading, and occasionally the Lord's supper. 91] Russell P. Spittler identified five values that govern Pentecostal spirituality. [92] The first was individual experience, which emphasizes the Holy Spirit's personal work in the life of the believer. Second was orality, a feature that might explain Pentecostalism's success in evangelizing nonliterate cultures. The third was spontaneity; members of Pentecostal congregations are expected to follow the leading of the Holy Spirit, sometimes resulting in unpredictable services. The fourth value governing Pentecostal spirituality was "otherworldliness" or asceticism, which was partly informed by Pentecostal eschatology. The final and fifth value was a commitment to biblical authority, and many of the distinctive practices of Pentecostals are derived from a literal reading of scripture. [92] Spontaneity is a characteristic element of Pentecostal worship. This was especially true in the movement's earlier history, when anyone could initiate a song, chorus, or spiritual gift. [93] Even as Pentecostalism has become more organized and formal, with more control exerted over services, 94] the concept of spontaneity has retained an important place within the movement and continues to inform stereotypical imagery, such as the derogatory " holy roller. The phrase "Quench not the Spirit" derived from 1 Thessalonians 5:19, is used commonly and captures the thought behind Pentecostal spontaneity. [95] Prayer plays an important role in Pentecostal worship. Collective oral prayer, whether glossolalic or in the vernacular or a mix of both, is common. While praying, individuals may lay hands on a person in need of prayer, or they may raise their hands in response to biblical commands ( 1 Timothy 2:8. The raising of hands (which itself is a revival of the ancient orans posture) is an example of some Pentecostal worship practices that have been widely adopted by the larger Christian world. [96] 97] 98] Pentecostal musical and liturgical practice have also played an influential role in shaping contemporary worship trends, with Pentecostal churches such as Hillsong Church being the leading producers of congregational music. [99] Several spontaneous practices have become characteristic of Pentecostal worship. Being " slain in the Spirit " or "falling under the power" is a form of prostration in which a person falls backwards, as if fainting, while being prayed over. [100] 101] It is at times accompanied by glossolalic prayer; at other times, the person is silent. [92] It is believed by Pentecostals to be caused by "an overwhelming experience of the presence of God. 102] and Pentecostals sometimes receive the baptism in the Holy Spirit in this posture. [92] Another spontaneous practice is "dancing in the Spirit. This is when a person leaves their seat "spontaneously 'dancing' with eyes closed without bumping into nearby persons or objects. It is explained as the worshipper becoming "so enraptured with God's presence that the Spirit takes control of physical motions as well as the spiritual and emotional being. 100] Pentecostals derive biblical precedent for dancing in worship from 2 Samuel 6, where David danced before the Lord. [92] A similar occurrence is often called " running the aisles. The "Jericho march" inspired by Book of Joshua 6:1–27) is a celebratory practice occurring at times of high enthusiasm. Members of a congregation began to spontaneously leave their seats and walk in the aisles inviting other members as they go. Eventually, a full column is formed around the perimeter of the meeting space as worshipers march with singing and loud shouts of praise and jubilation. [92] 103] Another spontaneous manifestation found in some Pentecostal churches is holy laughter, in which worshippers uncontrollably laugh. In some Pentecostal churches, these spontaneous expressions are primarily found in revival meetings or special prayer meetings, being rare or non-existent in the main services. Ordinances [ edit] Like other Christian churches, Pentecostals believe that certain rituals or ceremonies were instituted as a pattern and command by Jesus in the New Testament. Pentecostals commonly call these ceremonies ordinances. Many Christians call these sacraments, but this term is not generally used by Pentecostals and certain other Protestants as they do not see ordinances as imparting grace. [104] Instead the term sacerdotal ordinance is used to denote the distinctive belief that grace is received directly from God by the congregant with the officiant serving only to facilitate rather than acting as a conduit or vicar. The ordinance of water baptism is an outward symbol of an inner conversion that has already taken place. Therefore, most Pentecostal groups practice believer's baptism by immersion. The majority of Pentecostals do not view baptism as essential for salvation, and likewise, most Pentecostals are Trinitarian and use the traditional Trinitarian baptismal formula. However, Oneness Pentecostals view baptism as an essential and necessary part of the salvation experience and, as non-Trinitarians, reject the use of the traditional baptismal formula. For more information on Oneness Pentecostal baptismal beliefs, see the following section on Statistics and denominations. The ordinance of Holy Communion, or the Lord's Supper, is seen as a direct command given by Jesus at the Last Supper, to be done in remembrance of him. Pentecostal denominations reject the use of wine as part of communion, using grape juice instead. [105] Foot washing is also held as an ordinance by some Pentecostals. [106] It is considered an "ordinance of humility" because Jesus showed humility when washing his disciples' feet in John 13:14–17. [104] Other Pentecostals do not consider it an ordinance; however, they may still recognize spiritual value in the practice. [107] Statistics and denominations [ edit] In 1995, David Barrett estimated there were 217 million "Denominational Pentecostals" throughout the world. [108] In 2011, a Pew Forum study of global Christianity found that there were an estimated 279 million classical Pentecostals, making 4 percent of the total world population and 12. 8 percent of the world's Christian population Pentecostal. [5] The study found "Historically Pentecostal denominations" a category that did not include independent Pentecostal churches) to be the largest Protestant denominational family. [109] The largest percentage of Pentecostals are found in Sub-Saharan Africa (44 percent) followed by the Americas (37 percent) and Asia and the Pacific (16 percent. 110] The movement is enjoying its greatest surge today in the global South, which includes Africa, Latin America, and most of Asia. [111] 112] There are 740 recognized Pentecostal denominations, 113] but the movement also has a significant number of independent churches that are not organized into denominations. [114] Among the over 700 Pentecostal denominations, 240 are classified as part of Wesleyan, Holiness, or " Methodistic " Pentecostalism. Until 1910, Pentecostalism was universally Wesleyan in doctrine, and Holiness Pentecostalism continues to predominate in the Southern United States. Wesleyan Pentecostals teach that there are three crisis experiences within a Christian's life: conversion, sanctification, and Spirit baptism. They inherited the holiness movement 's belief in entire sanctification. [3] According to Wesleyan Pentecostals, entire sanctification is a definite event that occurs after salvation but before Spirit baptism. This inward experience cleanses and enables the believer to live a life of outward holiness. This personal cleansing prepares the believer to receive the baptism in the Holy Spirit. Holiness Pentecostal denominations include the Church of God in Christ, Church of God (Cleveland, Tennessee) and the Pentecostal Holiness Church. [113] 115] After William H. Durham began preaching his Finished Work doctrine in 1910, many Pentecostals rejected the Wesleyan doctrine of entire sanctification and began to teach that there were only two definite crisis experiences in the life of a Christian: conversion and Spirit baptism. These Finished Work Pentecostals (also known as " Baptistic " or "Reformed" Pentecostals because many converts were originally drawn from Baptist and Presbyterian backgrounds) teach that a person is initially sanctified at the moment of conversion. After conversion, the believer grows in grace through a lifelong process of progressive sanctification. There are 390 denominations that adhere to the finished work position. They include the Assemblies of God, the Foursquare Gospel Church, and the Open Bible Churches. [113] 115] The 1904–1905 Welsh Revival laid the foundation for British Pentecostalism and especially for a distinct family of denominations known as Apostolic Pentecostalism (not to be confused with Oneness Pentecostalism. These Pentecostals are led by a hierarchy of living apostles, prophets, and other charismatic offices. Apostolic Pentecostals are found worldwide in 30 denominations, including the Apostolic Church based in the United Kingdom. [113] There are 80 Pentecostal denominations that are classified as Jesus' Name or Oneness Pentecostalism (often self identifying as "Apostolic Pentecostals. 113] These differ from the rest of Pentecostalism in several significant ways. Oneness Pentecostals reject the doctrine of the Trinity. They do not describe God as three persons but rather as three manifestations of the one living God. Oneness Pentecostals practice Jesus' Name Baptism —water baptisms performed in the name of Jesus Christ, rather than that of the Trinity. Oneness Pentecostal adherents believe repentance, baptism in Jesus' name, and Spirit baptism are all essential elements of the conversion experience. [116] Oneness Pentecostals hold that repentance is necessary before baptism to make the ordinance valid, and receipt of the Holy Spirit manifested by speaking in other tongues is necessary afterwards, to complete the work of baptism. This differs from other Pentecostals, along with evangelical Christians in general, who see only repentance and faith in Christ as essential to salvation. This has resulted in Oneness believers being accused by some (including other Pentecostals) of a "works-salvation" soteriology, 117] a charge they vehemently deny. Oneness Pentecostals insist that salvation comes by grace through faith in Christ, coupled with obedience to his command to be "born of water and of the Spirit" hence, no good works or obedience to laws or rules can save anyone. [118] For them, baptism is not seen as a "work" but rather the indispensable means that Jesus himself provided to come into his kingdom. The major Oneness churches include the United Pentecostal Church International and the Pentecostal Assemblies of the World. In addition to the denominational Pentecostal churches, there are many Pentecostal churches that choose to exist independently of denominational oversight. [114] Some of these churches may be doctrinally identical to the various Pentecostal denominations, while others may adopt beliefs and practices that differ considerably from classical Pentecostalism, such as Word of Faith teachings or Kingdom Now theology. Some of these groups have been successful in utilizing the mass media, especially television and radio, to spread their message. [119] National and regional movements [ edit] African Pentecostalism Pentecostalism in Ethiopia Pentecostalism in South Africa Pentecostalism in Australia History of Pentecostalism in India Pentecostalism in Kerala Pentecostalism in Norway Pentecostal Church in Poland Pentecostalism in Romania History [ edit] Background [ edit] The charismatic experiences found in Pentecostalism is believed to have precedents in earlier movements in Christianity. [120] Early Pentecostals have considered the movement a latter-day restoration of the church's apostolic power, and historians such as Cecil M. Robeck, Jr. and Edith Blumhofer write that the movement emerged from late 19th-century radical evangelical revival movements in America and in Great Britain. [121] 122] Within this radical evangelicalism, expressed most strongly in the Wesleyan—holiness and Higher Life movements, themes of restorationism, premillennialism, faith healing, and greater attention on the person and work of the Holy Spirit were central to emerging Pentecostalism. [123] Believing that the second coming of Christ was imminent, these Christians expected an endtime revival of apostolic power, spiritual gifts, and miracle—working. [124] Figures such as Dwight L. Moody and R. A. Torrey began to speak of an experience available to all Christians which would empower believers to evangelize the world, often termed baptism with the Holy Spirit. [125] Certain Christian leaders and movements had important influences on early Pentecostals. The essentially universal belief in the continuation of all the spiritual gifts in the Keswick and Higher Life movements constituted a crucial historical background for the rise of Pentecostalism. [126] Albert Benjamin Simpson (1843–1919) and his Christian and Missionary Alliance (founded in 1887) was very influential in the early years of Pentecostalism, especially on the development of the Assemblies of God. Another early influence on Pentecostals was John Alexander Dowie (1847–1907) and his Christian Catholic Apostolic Church (founded in 1896. Pentecostals embraced the teachings of Simpson, Dowie, Adoniram Judson Gordon (1836–1895) and Maria Woodworth-Etter (1844–1924; she later joined the Pentecostal movement) on healing. [127] Edward Irving 's Catholic Apostolic Church (founded c. 1831) also displayed many characteristics later found in the Pentecostal revival. No one person or group founded Pentecostalism. Instead, isolated Christian groups were experiencing charismatic phenomena such as divine healing and speaking in tongues. The holiness movement provided a theological explanation for what was happening to these Christians, and they adapted Wesleyan soteriology to accommodate their new understanding. [12] 128] 129] Early revivals: 1900–29 [ edit] Charles Fox Parham, who associated glossolalia with the baptism in the Holy Spirit The Apostolic Faith Mission on Azusa Street, now considered to be the birthplace of Pentecostalism Charles Fox Parham, an independent holiness evangelist who believed strongly in divine healing, was an important figure to the emergence of Pentecostalism as a distinct Christian movement. In 1900, he started a school near Topeka, Kansas, which he named Bethel Bible School. There he taught that speaking in tongues was the scriptural evidence for the reception of the baptism with the Holy Spirit. On January 1, 1901, after a watch night service, the students prayed for and received the baptism with the Holy Spirit with the evidence of speaking in tongues. Parham received this same experience sometime later and began preaching it in all his services. Parham believed this was xenoglossia and that missionaries would no longer need to study foreign languages. After 1901, Parham closed his Topeka school and began a four-year revival tour throughout Kansas and Missouri. [130] He taught that the baptism with the Holy Spirit was a third experience, subsequent to conversion and sanctification. Sanctification cleansed the believer, but Spirit baptism empowered for service. [131] At about the same time that Parham was spreading his doctrine of initial evidence in the Midwestern United States, news of the Welsh Revival of 1904–05 ignited intense speculation among radical evangelicals around the world and particularly in the US of a coming move of the Spirit which would renew the entire Christian Church. This revival saw thousands of conversions and also exhibited speaking in tongues. [132] In 1905, Parham moved to Houston, Texas, where he started a Bible training school. One of his students was William J. Seymour, a one-eyed black preacher. Seymour traveled to Los Angeles where his preaching sparked the three-year-long Azusa Street Revival in 1906. [133] The revival first broke out on Monday April 9, 1906 at 214 Bonnie Brae Street and then moved to 312 Azusa Street on Friday, April 14, 1906. [134] Worship at the racially integrated Azusa Mission featured an absence of any order of service. People preached and testified as moved by the Spirit, spoke and sung in tongues, and fell in the Spirit. The revival attracted both religious and secular media attention, and thousands of visitors flocked to the mission, carrying the "fire" back to their home churches. [135] Despite the work of various Wesleyan groups such as Parham's and D. L. Moody 's revivals, the beginning of the widespread Pentecostal movement in the US is generally considered to have begun with Seymour's Azusa Street Revival. [136] The crowds of African-Americans and whites worshiping together at William Seymour's Azusa Street Mission set the tone for much of the early Pentecostal movement. During the period of 1906–24, Pentecostals defied social, cultural and political norms of the time that called for racial segregation and the enactment of Jim Crow laws. The Church of God in Christ, the Church of God (Cleveland) the Pentecostal Holiness Church, and the Pentecostal Assemblies of the World were all interracial denominations before the 1920s. These groups, especially in the Jim Crow South were under great pressure to conform to segregation. Ultimately, North American Pentecostalism would divide into white and African-American branches. Though it never entirely disappeared, interracial worship within Pentecostalism would not reemerge as a widespread practice until after the civil rights movement. [137] Women in a Pentecostal worship service Women were vital to the early Pentecostal movement. [138] Believing that whoever received the Pentecostal experience had the responsibility to use it towards the preparation for Christ's second coming, Pentecostal women held that the baptism in the Holy Spirit gave them empowerment and justification to engage in activities traditionally denied to them. [139] 140] The first person at Parham's Bible college to receive Spirit baptism with the evidence of speaking in tongues was a woman, Agnes Ozman. [139] 141] 142] Women such as Florence Crawford, Ida Robinson, and Aimee Semple McPherson founded new denominations, and many women served as pastors, co-pastors, and missionaries. [143] Women wrote religious songs, edited Pentecostal papers, and taught and ran Bible schools. [144] The unconventionally intense and emotional environment generated in Pentecostal meetings dually promoted, and was itself created by, other forms of participation such as personal testimony and spontaneous prayer and singing. Women did not shy away from engaging in this forum, and in the early movement the majority of converts and church-goers were female. [145] Nevertheless, there was considerable ambiguity surrounding the role of women in the church. The subsiding of the early Pentecostal movement allowed a socially more conservative approach to women to settle in, and, as a result, female participation was channeled into more supportive and traditionally accepted roles. Auxiliary women's organizations were created to focus women's talents on more traditional activities. Women also became much more likely to be evangelists and missionaries than pastors. When they were pastors, they often co-pastored with their husbands. [146] The majority of early Pentecostal denominations taught pacifism and adopted military service articles that advocated conscientious objection. [147] Spread and opposition [ edit] Azusa participants returned to their homes carrying their new experience with them. In many cases, whole churches were converted to the Pentecostal faith, but many times Pentecostals were forced to establish new religious communities when their experience was rejected by the established churches. One of the first areas of involvement was the African continent, where, by 1907, American missionaries were established in Liberia, as well as in South Africa by 1908. [148] Because speaking in tongues was initially believed to always be actual foreign languages, it was believed that missionaries would no longer have to learn the languages of the peoples they evangelized because the Holy Spirit would provide whatever foreign language was required. (When the majority of missionaries, to their disappointment, learned that tongues speech was unintelligible on the mission field, Pentecostal leaders were forced to modify their understanding of tongues. 149] Thus, as the experience of speaking in tongues spread, a sense of the immediacy of Christ's return took hold and that energy would be directed into missionary and evangelistic activity. Early Pentecostals saw themselves as outsiders from mainstream society, dedicated solely to preparing the way for Christ's return. [139] 150] An associate of Seymour's, Florence Crawford, brought the message to the Northwest, forming what would become the Apostolic Faith Church by 1908. After 1907, Azusa participant William Howard Durham, pastor of the North Avenue Mission in Chicago, returned to the Midwest to lay the groundwork for the movement in that region. It was from Durham's church that future leaders of the Pentecostal Assemblies of Canada would hear the Pentecostal message. [151] One of the most well known Pentecostal pioneers was Gaston B. Cashwell (the "Apostle of Pentecost" to the South) whose evangelistic work led three Southeastern holiness denominations into the new movement. [152] The Pentecostal movement, especially in its early stages, was typically associated with the impoverished and marginalized of America, especially African Americans and Southern Whites. With the help of many healing evangelists such as Oral Roberts, Pentecostalism spread across America by the 1950s. [153] International visitors and Pentecostal missionaries would eventually export the revival to other nations. The first foreign Pentecostal missionaries were A. G. Garr and his wife, who were Spirit baptized at Azusa and traveled to India and later Hong Kong. [154] The Norwegian Methodist pastor T. B. Barratt was influenced by Seymour during a tour of the United States. By December 1906, he had returned to Europe and is credited with beginning the Pentecostal movement in Sweden, Norway, Denmark, Germany, France and England. [155] A notable convert of Barratt was Alexander Boddy, the Anglican vicar of All Saints' in Sunderland, England, who became a founder of British Pentecostalism. [156] Other important converts of Barratt were German minister Jonathan Paul who founded the first German Pentecostal denomination (the Mülheim Association) and Lewi Pethrus, the Swedish Baptist minister who founded the Swedish Pentecostal movement. [157] Through Durham's ministry, Italian immigrant Luigi Francescon received the Pentecostal experience in 1907 and established Italian Pentecostal congregations in the US, Argentina (Christian Assembly in Argentina) and Brazil ( Christian Congregation of Brazil. In 1908, Giacomo Lombardi led the first Pentecostal services in Italy. [158] In November 1910, two Swedish Pentecostal missionaries arrived in Belem, Brazil and established what would become the Assembleias de Deus (Assemblies of God of Brazil. 159] In 1908, John G. Lake, a follower of Alexander Dowie who had experienced Pentecostal Spirit baptism, traveled to South Africa and founded what would become the Apostolic Faith Mission of South Africa and the Zion Christian Church. [160] As a result of this missionary zeal, practically all Pentecostal denominations today trace their historical roots to the Azusa Street Revival. [161] The first generation of Pentecostal believers faced immense criticism and ostracism from other Christians, most vehemently from the Holiness movement from which they originated. Alma White, leader of the Pillar of Fire Church, wrote a book against the movement titled Demons and Tongues in 1910. She called Pentecostal tongues "satanic gibberish" and Pentecostal services "the climax of demon worship. 162] Famous holiness preacher W. Godbey characterized those at Azusa Street as "Satan's preachers, jugglers, necromancers, enchanters, magicians, and all sorts of mendicants. To Dr. Campbell Morgan, Pentecostalism was "the last vomit of Satan" while Dr. Torrey thought it was "emphatically not of God, and founded by a Sodomite. 163] The Pentecostal Church of the Nazarene, one of the largest holiness groups, was strongly opposed to the new Pentecostal movement. To avoid confusion, the church changed its name in 1919 to the Church of the Nazarene. [164] A. Simpson's Christian and Missionary Alliance negotiated a compromise position unique for the time. Simpson believed that Pentecostal tongues speaking was a legitimate manifestation of the Holy Spirit, but he did not believe it was a necessary evidence of Spirit baptism. This view on speaking in tongues ultimately led to what became known as the "Alliance position" articulated by A. Tozer as "seek not—forbid not. 164] Early controversies [ edit] The first Pentecostal converts were mainly derived from the Holiness movement and adhered to a Wesleyan understanding of sanctification as a definite, instantaneous experience and second work of grace. [3] Problems with this view arose when large numbers of converts entered the movement from non-Wesleyan backgrounds, especially from Baptist churches. [165] In 1910, William Durham of Chicago first articulated the Finished Work, a doctrine which located sanctification at the moment of salvation and held that after conversion the Christian would progressively grow in grace in a lifelong process. [166] This teaching polarized the Pentecostal movement into two factions. The Wesleyan doctrine was strongest in the Southern denominations, such as the Church of God (Cleveland) Church of God in Christ, and the Pentecostal Holiness Church. The Finished Work, however, would ultimately gain ascendancy among Pentecostals. After 1911, most new Pentecostal denominations would adhere to Finished Work sanctification. [167] In 1914, a group of predominately 300 white Pentecostal ministers and laymen from all regions of the United States gathered in Hot Springs, Arkansas, to create a new, national Pentecostal fellowship—the General Council of the Assemblies of God. [168] By 1911, many of these white ministers were distancing themselves from an existing arrangement under an African-American leader. Many of these white ministers were licensed by the African-American, C. H. Mason under the auspices of the Church of God in Christ, one of the few legally chartered Pentecostal organizations at the time credentialing and licensing ordained Pentecostal clergy. To further such distance, Bishop Mason and other African-American Pentecostal leaders were not invited to the initial 1914 fellowship of Pentecostal ministers. These predominately white ministers adopted a congregational polity (whereas the COGIC and other Southern groups remained largely episcopal) and rejected a Finished Work understanding of Sanctification. Thus, the creation of the Assemblies of God marked an official end of Pentecostal doctrinal unity and racial integration. [169] The new Assemblies of God would soon face a "new issue" which first emerged at a 1913 camp meeting. During a baptism service, the speaker, R. E. McAlister, mentioned that the Apostles baptized converts once in the name of Jesus Christ, and the words "Father, Son, and Holy Ghost" were never used in baptism. [170] This inspired Frank Ewart who claimed to have received as a divine prophecy revealing a nontrinitarian conception of God. [171] Ewart believed that there was only one personality in the Godhead —Jesus Christ. The terms "Father" and "Holy Ghost" were titles designating different aspects of Christ. Those who had been baptized in the Trinitarian fashion needed to submit to rebaptism in Jesus' name. Furthermore, Ewart believed that Jesus' name baptism and the gift of tongues were essential for salvation. Ewart and those who adopted his belief called themselves "oneness" or "Jesus' Name" Pentecostals, but their opponents called them "Jesus Only. 172] Amid great controversy, the Assemblies of God rejected the Oneness teaching, and many of its churches and pastors were forced to withdraw from the denomination in 1916. [173] They organized their own Oneness groups. Most of these joined Garfield T. Haywood, an African-American preacher from Indianapolis, to form the Pentecostal Assemblies of the World. This church maintained an interracial identity until 1924 when the white ministers withdrew to form the Pentecostal Church, Incorporated. This church later merged with another group forming the United Pentecostal Church International. [174] 1930–59 [ edit] While Pentecostals shared many basic assumptions with conservative Protestants, the earliest Pentecostals were rejected by Fundamentalist Christians who adhered to cessationism. In 1928, the World Christian Fundamentals Association labeled Pentecostalism "fanatical" and "unscriptural. By the early 1940s, this rejection of Pentecostals was giving way to a new cooperation between them and leaders of the "new evangelicalism" and American Pentecostals were involved in the founding of the 1942 National Association of Evangelicals. [175] Pentecostal denominations also began to interact with each other both on national levels and international levels through the Pentecostal World Fellowship, which was founded in 1947. Some Pentecostal churches in Europe, especially in Italy and Germany, during the war were also victims of the Shoah. Because of their tongues speaking their members were considered mentally ill, and many pastors were sent either to confinement or to concentration camps. citation needed] Though Pentecostals began to find acceptance among evangelicals in the 1940s, the previous decade was widely viewed as a time of spiritual dryness, when healings and other miraculous phenomena were perceived as being less prevalent than in earlier decades of the movement. [176] It was in this environment that the Latter Rain Movement, the most important controversy to affect Pentecostalism since World War II, began in North America and spread around the world in the late 1940s. Latter Rain leaders taught the restoration of the fivefold ministry led by apostles. These apostles were believed capable of imparting spiritual gifts through the laying on of hands. [177] There were prominent participants of the early Pentecostal revivals, such as Stanley Frodsham and Lewi Pethrus, who endorsed the movement citing similarities to early Pentecostalism. [176] However, Pentecostal denominations were critical of the movement and condemned many of its practices as unscriptural. One reason for the conflict with the denominations was the sectarianism of Latter Rain adherents. [177] Many autonomous churches were birthed out of the revival. [176] A simultaneous development within Pentecostalism was the postwar Healing Revival. Led by healing evangelists William Branham, Oral Roberts, Gordon Lindsay, and T. Osborn, the Healing Revival developed a following among non-Pentecostals as well as Pentecostals. Many of these non-Pentecostals were baptized in the Holy Spirit through these ministries. The Latter Rain and the Healing Revival influenced many leaders of the charismatic movement of the 1960s and 1970s. [178] 1960–present [ edit] Before the 1960s, most non-Pentecostal Christians who experienced the Pentecostal baptism in the Holy Spirit typically kept their experience a private matter or joined a Pentecostal church afterward. [179] The 1960s saw a new pattern develop where large numbers of Spirit baptized Christians from mainline churches in the US, Europe, and other parts of the world chose to remain and work for spiritual renewal within their traditional churches. This initially became known as New or Neo-Pentecostalism (in contrast to the older classical Pentecostalism) but eventually became known as the Charismatic Movement. [180] While cautiously supportive of the Charismatic Movement, the failure of Charismatics to embrace traditional Pentecostal taboos on dancing, drinking alcohol, smoking, and restrictions on dress and appearance initiated an identity crisis for classical Pentecostals, who were forced to reexamine long held assumptions about what it meant to be Spirit filled. [181] The liberalizing influence of the Charismatic Movement on classical Pentecostalism can be seen in the disappearance of many of these taboos since the 1960s. Because of this, the cultural differences between classical Pentecostals and charismatics have lessened over time. [182] The global renewal movements manifest many of these tensions as inherent characteristics of Pentecostalism and as representative of the character of global Christianity. [183] edit] Zora Neale Hurston's Anthropological Study [ edit] Zora Neal Hurston performed anthropological, sociological studies examining the spread of Pentecostalism. [184] According to scholar of religion Ashon Crawley, Hurston's analysis is important because she understood the class struggle that this seemingly new religiocultural movement articulated: The Sanctified Church is a protest against the high-brow tendency in Negro Protestant congregations as the Negroes gain more education and wealth. 184] She stated that this sect was "a revitalizing element in Negro music and religion" and that this collection of groups was "putting back into Negro religion those elements which were brought over from Africa and grafted onto Christianity. Crawley would go on to argue that the shouting Hurston documented evince what Martinique psychoanalyst Frantz Fanon called the refusal of positionality wherein "no strategic position is given preference" as the creation of, the grounds for, social form. [185] Rural Pentecostalism [ edit] Pentecostalism is a religious phenomenon more visible in the cities. However, it has attracted significant rural populations in Latin America, Africa, and Eastern Europe. Sociologist David Martin [186] has called attention on an overview on the rural Protestantism in Latin America, focusing on the indigenous and peasant conversion to Pentecostalism. The cultural change resulting from the countryside modernization has reflected on the peasant way of life. Consequently, many peasants – especially in Latin America – have experienced collective conversion to different forms of Pentecostalism and interpreted as a response to modernization in the countryside [187] 188] 189] 190] Rather than a mere religious shift from folk Catholicism to Pentecostalism, Peasant Pentecostals have dealt with agency to employ many of their cultural resources to respond development projects in a modernization framework [191] 192] 193] Researching Guatemalan peasants and indigenous communities, Sheldon Annis [187] argued that conversion to Pentecostalism was a way to quit the burdensome obligations of the cargo-system. Mayan folk Catholicism has many fiestas with a rotation leadership who must pay the costs and organize the yearly patron-saint festivities. One of the socially-accepted many to opt out those obligations was to convert to Pentecostalism. By doing so, the Pentecostal Peasant engage in a “ penny capitalism ”. In the same lines of moral obligations but with different mechanism economic self-help, Paul Chandler [191] has compared the differences between Catholic and Pentecostal peasants, and has found a web of reciprocity among Catholics compadres, which the Pentecostals lacked. However, Alves [188] has found that the different Pentecostal congregations replaces the compadrazgo system and still provide channels to exercise the reciprocal obligations that the peasant moral economy demands. Conversion to Pentecostalism provides a rupture with a socially disrupted past while allowing to maintain elements of the peasant ethos. Brazil has provided many cases to evaluate this thesis. Hoekstra [194] has found out that rural Pentecostalism more as a continuity of the traditional past though with some ruptures. Anthropologist Brandão [195] sees the small town and rural Pentecostalism as another face for folk religiosity instead of a path to modernization. With similar finding, Abumanssur [196] regards Pentecostalism as an attempt to conciliate traditional worldviews of folk religion with modernity. Identity shift has been noticed among rural converts to Pentecostalism. Indigenous and peasant communities have found in the Pentecostal religion a new identity that helps them navigate the challenges posed by modernity. [197] 198] 199] 200] This identity shift corroborates the thesis that the peasant Pentecostals pave their own ways when facing modernization. People [ edit] Forerunners [ edit] William Boardman (1810–1886) Alexander Boddy (1854–1930) John Alexander Dowie (1848–1907) Henry Drummond (1786–1860) Edward Irving (1792–1834) Andrew Murray (1828–1917) Jessie Penn-Lewis (1861–1927) Evan Roberts (1878–1951) Albert Benjamin Simpson (1843–1919) Richard Green Spurling father (1810–1891) and son (1857–1935) James Haldane Stewart (1778–1854) Leaders [ edit] A. Allen (1911–1970) – Healing tent evangelist of the 1950s and 1960s Yiye Ávila (1925–2013) – Puerto Rican Pentecostal evangelist of the late 20th century Joseph Ayo Babalola (1904–1959) – Oke – Ooye, Ilesa revivalist in 1930, and spiritual founder of Christ Apostolic Church Reinhard Bonnke – Evangelist E. Kenyon (1867–1948) – A major leader in what became the Word of Faith movement; had a particularly strong influence on Kenneth Hagin 's theology and ministry William M. Branham (1909–1965) – American healing evangelist of the mid-20th century, generally acknowledged as initiating the post-World War II healing revival David Yonggi Cho – Senior pastor and founder of the Yoido Full Gospel Church ( Assemblies of God) in Seoul, Korea, the world's largest congregation Jack Coe (1918–1956) – Healing tent evangelist of the 1950s Donnie Copeland – Pastor of Apostolic Church of North Little Rock, Arkansas, and Republican member of the Arkansas House of Representatives [201] Margaret Court – Tennis champion in the 1960s and 1970s and founder of Victory Life Centre in Perth, Australia; become a pastor in 1991 Luigi Francescon (1866–1964) – Missionary and pioneer of the Italian Pentecostal Movement Donald Gee (1891–1966) – Early Pentecostal bible teacher in UK; the apostle of balance" Benny Hinn – Evangelist Rex Humbard (1919–2007) – TV evangelist (1950s–1970s George Jeffreys (1889–1962) – Founder of the Elim Foursquare Gospel Alliance and the Bible-Pattern Church Fellowship (UK) Kathryn Kuhlman (1907–1976) – Evangelist who brought Pentecostalism into the mainstream denominations Gerald Archie Mangun (1919–2010) – American evangelist, pastor, who built one of the largest churches within the United Pentecostal Church International Charles Harrison Mason (1866–1961) – The Founder of the Church of God In Christ Aimee Semple McPherson (1890–1944) – Evangelist, pastor, and organizer of the International Church of the Foursquare Gospel Charles Fox Parham (1873–1929) – Father of the Apostolic Faith movement David du Plessis (1905–1987) – South-African Pentecostal church leader, one of the founders of the Charismatic movement Oral Roberts (1918–2009) – Healing tent evangelist who made the transition to televangelism Bishop Ida Robinson (1891–1946) – Founder of the Mount Sinai Holy Church of America William J. Seymour (1870–1922) – Father of Global and Modern Pentecostalism, Azusa Street Mission founder ( Azusa Street Revival) Jimmy Swaggart – TV evangelist, pastor, musician Ambrose Jessup ( AJ" Tomlinson (1865–1943) leader of "Church of God" movement from 1903 until 1923, and of a minority grouping (now called Church of God of Prophecy) from 1923 until his death in 1943 Smith Wigglesworth (1859–1947) – British evangelist Maria Woodworth-Etter (1844–1924) – Healing evangelist See also [ edit] Direct revelation Cessationism versus Continuationism Redemption Hymnal Renewal Theologians Snake handling Worship References [ edit] "Spirit and Power: A 10-Country Survey of Pentecostals. The Pew Forum on Religion and Public Life. ^ Livingstone 2013, p. 461. ^ a b c d e The West Tennessee Historical Society Papers – Issue 56. West Tennessee Historical Society. 2002. p. 41. Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia. ^ a b The Encyclopedia of Christianity. Wm. Eerdmans Publishing. 1999. p. 415. ISBN   9789004116955. While in Houston, Texas, where he had moved his headquarters, Parham came into contact with William Seymour (1870-1922) an African-American Baptist-Holiness preacher. Seymour took from Parham the teaching that the baptism of the Holy Spirit was not the blessing of sanctification but rather a third work of grace that was accompanied by the experience of tongues. ^ a b Pew Forum on Religion and Public Life (December 19, 2011) Global Christianity: A Report on the Size and Distribution of the World's Christian Population Archived 2013-07-23 at the Wayback Machine, p. 67. ^ Jens, Koehrsen (January 2016. Middle class pentecostalism in Argentina: inappropriate spirits. Boston: Brill. doi: 10. 1163/9789004310148_001. ISBN   9789004310148. OCLC   932618793. ^ Bastian, Jean-Pierre. 2008. “The New Religious Economy of Latin America. ” Pp. 171–192, In Salvation Goods and Religious Markets: Theory and Applications, edited by J. Stolz: Peter Lang. ^ 1929–, Martin, David (2002. Pentecostalism: the world their parish. Oxford: Blackwell Publishers. ISBN   063123120X. OCLC   46500201. ^ Koehrsen, Jens (2017-09-01. When Sects Become Middle Class: Impression Management among Middle-Class Pentecostals in Argentina. Sociology of Religion. 78 (3) 318–339. 1093/socrel/srx030. ISSN   1069-4404. ^ Martin, Bernice. 2006. “The Aesthetics of Latin American Pentecostalism: the Sociology of Religion and the Problem of Taste. 138–160, In Materialising Religion: Expression, Performance, and Ritual, edited by E. Arweck and W. J. F. Keenan. Aldershot, Hants, England: Ashgate. ^ Hallum, Anne M. “Looking for Hope in Central America: the Pentecostal Movement. 225–239, In Religion and Politics in Comparative Perspective: The One, the Few, and the Many, edited by T. Jelen and C. Wilcox. Cambridge, UK, New York: Cambridge University Press. ^ a b Menzies 2007, pp. 78–79. ^ Duffield & Van Cleave 1983, pp. 16–26. ^ Dayton 1980, p. 4. ^ Duffield & Van Cleave 1983, p. 187. ^ Duffield & Van Cleave 1983, p. 258. ^ Duffield & Van Cleave 1983, p. 239. ^ Duffield & Van Cleave 1983, pp. 225–251. ^ Railey, Jr. Aker 1994, p. 50. ^ Duffield & Van Cleave 1983, p. 262. ^ Duffield & Van Cleave 1983, pp. 524–525, 563–564. ^ Livingstone 2013, p. 431. ^ a b Arrington 1981, pp. 1–2. ^ a b The Pew Forum on Religion and Public Life (2006. Spirit and Power: A 10-Country Survey of Pentecostals. "While many renewalists say they attend religious services where speaking in tongues is a common practice, fewer tend to say that they themselves regularly speak or pray in tongues. In fact, in six of the ten countries surveyed, more than four-in-ten Pentecostals say they never speak or pray in tongues. pp. 16–17. ^ a b Duffield & Van Cleave 1983, pp. 281–282. ^ Duffield & Van Cleave 1983, p. 282. ^ Duffield & Van Cleave 1983, pp. 308–309. ^ Duffield & Van Cleave 1983, pp. 309–310. ^ Duffield & Van Cleave 1983, p. 312. ^ Horton 2005, pp. 139–140. ^ Macchia 2006, p. 60. ^ Duffield & Van Cleave 1983, pp. 314–315. ^ Duffield & Van Cleave 1983, p. 317. ^ Duffield & Van Cleave 1983, pp. 317–318. ^ Duffield & Van Cleave 1983, pp. 320–321. ^ Duffield & Van Cleave 1983, p. 323. ^ Duffield & Van Cleave 1983, pp. 323–324. ^ a b Duffield & Van Cleave 1983, pp. 324–326. ^ Duffield & Van Cleave 1983, pp. 326. ^ Duffield & Van Cleave 1983, p. 327. ^ Duffield & Van Cleave 1983, pp. 327–329. ^ Purdy 1994, pp. 489–490. ^ Purdy 1994, pp. 494. ^ Graves, Jr. 2011, p. 52. ^ Purdy 1994, pp. 508–509. ^ Purdy 1994, pp. 517–518. ^ Purdy 1994, p. 519. ^ Purdy 1994, pp. 520–521. ^ Duffield & Van Cleave 1983, p. 401. ^ a b Duffield & Van Cleave 1983, p. 402. ^ Synan 1997, p. 192. ^ Strangwayes-Booth, Alex (16 August 2013. HIV patients 'told to rely on God. BBC News. Retrieved 22 October 2017 – via. ^ Duffield and Van Cleave 1983, p. 523. ^ Duffield and Van Cleave 1983, p. 530. ^ Thompson 2005 [1. ^ Duffield and Van Cleave 1983, pp. 541–542. ^ Blaising, Craig A. Bock, Darrell L. (November 1993. Progressive Dispensationalism. Wheaton, IL: Bridgepoint Books. ISBN   9781441205124. ^ The Scofield Bible: Its History and Impact on the Evangelical Church, Magnum & Sweetnam. Pages 188–195, 218. ^ Duffield and Van Cleave 1983, p. 331. ^ Duffield and Van Cleave 1983, pp. 300–302. ^ a b Duffield and Van Cleave 1983, p. 332. ^ a b Duffield and Van Cleave 1983, p. 333. ^ a b Duffield and Van Cleave 1983, p. 340. ^ P. S. Brewster 1976, p. 50 ^ Duffield and Van Cleave 1983, p. 335. ^ Duffield and Van Cleave 1983, p. 344. ^ a b c d Duffield and Van Cleave 1983, p. 346. ^ W. Jones in R. Brewster 1976. ^ The New International Dictionary of Pentecostal and Charismatic Movements, s. v. "Wisdom, Word of. ^ The New International Dictionary of Pentecostal and Charismatic Movements, s. "Knowledge, Word of: 3. The Word of Knowledge in Tradition. ^ Robeck, Jr. 1980, p. 26. ^ Duffield and Van Cleave 1983, p. 347. ^ Duffield and Van Cleave 1983, p. 354. ^ Duffield and Van Cleave 1983, p. 355. ^ a b Duffield and Van Cleave 1983, p. 341. ^ Robeck 2003, p. 177. ^ Robeck 2003, pp. 174–175. ^ Duffield and Van Cleave 1983, p. 345. ^ a b Duffield and Van Cleave 1983, p. 342. ^ Aker, Benny C. "The Gift Of Tongues In 1 Corinthians 14:1–5. Enrichment Journal. Accessed May 24, 2011. ^ Duffield and Van Cleave 1983, p. 343. ^ Poloma 1989, p. 83. ^ Gee, Concerning Spiritual Gifts, p. 49. ^ Duffield and Van Cleave 1983, p. 336. ^ Gee, Concerning Spiritual Gifts, pp. 49–51. ^ Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001 (Nashville: Thomas Nelson Publishers, 2001) 279. ^ Talmadge French, Our God is One, Voice and Vision Publishers, 1999, ISBN   978-1-888251-20-3. The most recent and collegiate work was done by David S. Norris, PhD, I Am: A Oneness Pentecostal Perspective. Word Aflame Publishers, 2009, ISBN   978-1-56722-730-7. ^ See under "The Son in Biblical Terminology" in Chapter 5 of David Bernard The Oneness of God [ Archived 2008-02-16 at the Wayback Machine. Retrieved on June 13, 2017. ^ Archived copy. Archived from the original on 2015-08-17. Retrieved 2015-08-21. CS1 maint: archived copy as title ( link) The Truth About One God ^ Catholic Encyclopedia: The Blessed Trinity... ^ Calvin M. Johansson in Patterson and Rybarczyk 2007, pp. 60–61. ^ a b c d e f The New International Dictionary of Pentecostal and Charismatic Movements, s. "Spirituality, Pentecostal and Charismatic. ^ Johansson, in Patterson and Rybarczyk 2007, pp. 50–51. ^ Johansson, in Patterson and Rybarczyk 2007, pp. 56–57. ^ Duffield and Van Cleave 1983, p. 330. ^ Paul Harvey and Philip Goff, The Columbia documentary history of religion in America since 1945 (Columbia University Press, 2005) 347. ^ Larry Witham, Who shall lead them. the future of ministry in America ( Oxford University Press, Jul 1, 2005) 134. ^ Stephen Burns, SCM Studyguide to Liturgy (Hymns Ancient & Modern Ltd, 2006) 62. ^ Evans 2006, p. 87. ^ a b "Modern Day Manifestations of the Spirit" Archived 2009-07-26 at the Wayback Machine, paper detailing the "common understanding of scriptural teaching" of the Assemblies of God USA. Accessed August 26, 2010. ^ Shane Jack Clifton, An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia" Archived 2009-11-12 at the Wayback Machine [PhD thesis, Australian Catholic University, 2005] p. 205. Accessed August 26, 2010. ^ Poloma 1989, p. 85. ^ Poloma 1989, pp. 85–86. ^ a b BBC – Religion & Ethics (2007-06-20. Pentecostalism. Retrieved 2009-02-10. ^ Abstinence: A Biblical Perspective on Abstinence" PDF. Springfield, MO 65802-1894: General Council of the Assemblies of God. 1985: 2. Archived from the original (PDF) on 2010-02-15. Retrieved 2009-03-31. CS1 maint: location ( link) This view is held by the United Pentecostal Church International and the Church of God in Christ. For the UPCI, see under "The Church. in Essential Doctrines of the Bible, copyright 1990, by Word Aflame Press. For the COGIC, see The Doctrine of the Church of God in Christ Archived 2010-01-24 at the Wayback Machine. ^ For the Assemblies of God USA 's position on ordinances, see Article 6 of its Statement of Fundamental Truths which only lists water baptism and holy communion. ^ Barrett's statistics found in Synan 1997, p. 286. ^ Pew Forum 2011, p. 70. ^ Pew Forum 2011, p. 68. ^ Pew Forum on Religion and Public Life (2006-04-24. Moved by the Spirit: Pentecostal Power and Politics after 100 Years. Retrieved 2008-09-24. ^ Pentecostalism. Britannica Concise Encyclopedia. 2007. Retrieved 2008-12-21. ^ a b c d e The New International Dictionary of Pentecostal and Charismatic Movements, s. "Part II Global Statistics. ^ a b Blumhofer 1993, p. 2. ^ a b Rybarczyk in Patterson and Rybarczyk 2007, p. 4. ^ Blumhofer 1993, p. 129. ^ See, for instance, Thomas A. Fudge: Christianity Without the Cross: A History of Salvation in Oneness Pentecostalism. Universal Publishers, 2003. ^ See Essential Doctrines of the Bible, New Testament Salvation" subheading "Salvation by grace through faith" Word Aflame Press, 1979. ^ Synan 1987, pp. 33–34. ^ Patheos. "Pentecostal Origins. Retrieved 2009-11-03. ^ Robeck, Jr. 2006, pp. 119–122. ^ Blumhofer 1993, pp. 11–12: Molded by a view of history that anticipated that an intense, brief recurrence of pristine New Testament faith and practice would immediately precede Christ's physical return to earth, early Pentecostalism is best understood as an expression of restorationist yearning that was shaped in significant ways by the hopes and dreams of disparate groups of late nineteenth-century restorationists. ^ Blumhofer 1993, pp. 11–12. ^ Blumhofer 1993, pp. 18–19. ^ Blumhofer 1993, pp. 30–31"Moody—whose influence permeated much of popular evangelicalism at the end of the century—used the phrase baptism in the Holy Spirit to describe a profound experience he claimed had altered his spiritual perception. 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"A Portrait of How the Azusa Doctrine of Spirit Baptism Shaped American Pentecostalism. Accessed August 26, 2010. ^ Blumhofer 1993, pp. 3–5. ^ Synan 1997, pp. 103–104. ^ Synan 1997, pp. 113–114. ^ Eskridge, Larry. "Pentecostalism and the Charismatic Movement. Pentecostalism and the Charismatic Movement. Wheaton College Institute for the Study of American Evangelicals. Archived from the original on 2013-04-24. Retrieved 2015-04-20. ^ Synan 1997, pp. 101–102. ^ Synan 1997, pp. 104–105. ^ Synan 1997, p. 131. ^ Synan 1997, pp. 131–132. ^ Synan 1997, pp. 133–134. ^ Synan 1997, pp. 134–135. ^ Synan 1997, pp. 137–138. ^ Synan 1997, p. 105. ^ Quoted in Synan 1997, p. 145. ^ Quotes taken from Synan 1997, p. 146. ^ a b Quotes taken from Synan 1997, p. 147. ^ Synan 1997, p. 149. ^ Synan 1997, p. 150. ^ Synan 1997, pp. 151–152. ^ Synan 1997, pp. 153–154. ^ Synan 1997, p. 155. ^ Synan 1997, p. 156. ^ Blumhofer. The Assemblies of God. 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ACENO-Revista de Antropologia do Centro-Oeste, v. 3, n. 5, p. 125-140, 2016. ^ Hoekstra, Angela (1991) “Pentecostalismo rural en Pernambuco (Brasil) algo más que una protesta simbólica. ” In Algo más que opio: una lectura antropológica del Pentecostalismo Latinoamericano y Caribeño, edited by Barbara Boudewijnse, André Droogers, and Frans Kamsteeg. San José, Costa Rica: Departamento Ecuménico de Investigaciones. 43–56. ^ Brandão, Carlos Rodrigues. Os Deuses Do Povo. 2nd ed. Uberlândia: EDUFU. ^ Abumanssur, Edin Sued (2011. A conversão ao pentecostalismo em comunidades tradicionais (The conversion to Pentecostalism in traditional communities. DOI: 10. 5752/P. 2175-5841. 2011v9n22p396. Horizonte. 9 (22. 2011v9n22p396. ^ Alvarsson, Jan-Åke, and Rita Laura Segato, eds (2003) Religions in Transition: Mobility, Merging and Globalization in the Emergence of Contemporary Religious Adhesion. Acta Universitatis Upsaliensis – Uppsala Studies in Cultural Anthropology No 37. Uppsala: Uppsala universitet. ^ Althoff, Andrea. 2014. Divided by Faith and Ethnicity: Religious Pluralism and the Problem of Race in Guatemala. Vol. 62. Berlin and Boston: Walter de Gruyter. ^ Barros, Valéria Esteves Nascimento (2003) Da Casa de Rezas à Congregação Cristã no Brasil: O Pentecostalismo Guarani na Terra Indígena Laranjinha/PR. Master's thesis in Social Anthropology. Universidade Federal de Santa Catarina. ^ Kristek, Gabriela (2005) ‘We Are New People Now Pentecostalism as a Means of Ethnic Continuity and Social Acceptance among the Wichí of Argentina. Uppsala universitet. ^ Donnie Copeland. Archived from the original on May 9, 2016. Retrieved April 18, 2016. Bibliography [ edit] Arrington, French L. (Fall 1981. The Indwelling, Baptism, and Infilling with the Holy Spirit: A Differentiation of Terms" Pneuma: The Journal of the Society for Pentecostal Studies, 3 (1) 1–10. Blumhofer, Edith L. (1989) Pentecost in My Soul: Explorations in the Meaning of Pentecostal Experience in the Early Assemblies of God, Springfield, Missouri: Gospel Publishing House, ISBN   0-88243-646-5. Blumhofer, Edith L. (1989) The Assemblies of God:A Chapter in the Story of America Pentecostalism, Volume 1—To 1941, Springfield, Missouri: Gospel Publishing House, ISBN   0-88243-457-8. Blumhofer, Edith L. (1993) Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture, Urbana and Chicago, Illinois: University of Illinois Press, ISBN   978-0-252-06281-0. Burgess, Stanley M. Van der Maas, Eduard M. (2002) The New International Dictionary of Pentecostal and Charismatic Movements, Grand Rapids: Zondervan. Dayton, Donald W. (Spring 1980. Theological Roots of Pentecostalism" Pneuma: The Journal of the Society for Pentecostal Studies, 2 (1) 3–21. Duffield, Guy P. Van Cleave, Nathaniel M. (1983) Foundations of Pentecostal Theology, Los Angeles: Foursquare Media, ISBN   978-1-59979-3368. Evans, Mark (2006) Open Up the Doors: Music in the Modern Church, London: Equinox Publishing Ltd., ISBN   978-1-84553187-4. Gee, Donald (1980) Concerning Spiritual Gifts, Springfield, Missouri: Gospel Publishing House, ISBN   0-88243-486-1. Graves, Jr., Wilfred (2011) In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person, PA: Destiny Image Publishers, Inc., ISBN   978-0-7684-3794-2. Hyatt, Eddie (2006) Kilpatrick, Joel (ed. The Azusa Street Revival: The Holy Spirit in America 100 Years, Lake Mary, Florida: Chrisma House, ISBN   978-1599790053. Horton, Stanley M. (2005) What the Bible Says about the Holy Spirit (revised ed. Springfield, Missouri: Gospel Publishing House, ISBN   0-88243-359-8. Johansson, Calvin M. (2007. Music in the Pentecostal Movement" in Patterson, Eric; Rybarczyk, Edmund (eds. The Future of Pentecostalism in the United States, New York: Lexington Books, ISBN   978-0-7391-2102-3. Livingstone, E. A., ed. (2013) The Concise Oxford Dictionary of the Christian Church (3rd ed. Oxford University Press Macchia, Frank D. (Spring 1996. God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States" Pneuma: The Journal of the Society for Pentecostal Studies, 18 (1) 33–54. Macchia, Frank D. (2006) Baptized in the Spirit: A Global Pentecostal Theology, Grand Rapids, Michigan: Zondervan, ISBN   978-0-310-25236-8. McGee, Gary B. (September 1999. Latter Rain' Falling in the East: Early-Twentieth-Century Pentecostalism in India and the Debate over Speaking in Tongues" Church History, 68 (3) 648–665, doi: 10. 2307/3170042, JSTOR   3170042. Menzies, William W. (2007. The Reformed Roots of Pentecostalism" PentecoStudies, 6 (2) 78–99. Poloma, Margaret M. (1989) The Assemblies of God at the Crossroads: Charisma and Institutional Dilemmas, Knoxville, Tennessee: The University of Tennessee Press, ISBN   0-87049-607-7. Poloma, Margaret M. Green, John C. (2010) The Assemblies of God: Godly Love and the Revitalization of American Pentecostalism, New York: New York University Press. Purdy, Vernon L. (1994. Divine Healing" in Horton, Stanley M. (ed. Systematic Theology (revised ed. Springfield, Missouri: Logion Press/Gospel Publishing House, ISBN   978-0882438559. Railey, Jr., James H. Aker, Benny C. (1994. Theological Foundations" in Horton, Stanley M. Springfield, Missouri: Logion Press/Gospel Publishing House, ISBN   978-0882438559. Robeck, Jr., Cecil M. (Fall 1980. Written Prophecies: A Question of Authority" Pneuma: The Journal of the Society for Pentecostal Studies, 2 (1) 26–45. Robeck, Jr., Cecil M. (Fall 2003. An Emerging Magisterium? The Case of the Assemblies of God" Pneuma: The Journal of the Society for Pentecostal Studies, 25 (2) 164–215. Robeck, Jr., Cecil M. (2006) The Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement, Nashville, Tennessee: Thomas Nelson, Inc... Ross, Thomas D. The Doctrine of Sanctification. Ph. Diss., Great Plains Baptist Divinity School, 2015. Rybarczyk, Edmund (2007. Introduction: American Pentecostalism: Challenges and Temptations" in Patterson, Eric; Rybarczyk, Edmund (eds. The Future of Pentecostalism in the United States, New York: Lexington Books, ISBN   978-0-7391-2102-3. Synan, Vinson (Fall 1987. Pentecostalism: Varieties and Contributions" Pneuma: The Journal of the Society for Pentecostal Studies, 9: 31–49. Synan, Vinson (1997) The Holiness–Pentecostal Tradition: Charismatic Movements in the Twentieth Century, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, ISBN   978-0-8028-4103-2. Wacker, Grant (2001) Heaven Below: Earlier Pentecostals and American Culture, Cambridge, Massachusetts: Harvard University Press. Further reading [ edit] Alexander, Paul. Peace to War: Shifting Allegiances in the Assemblies of God. Telford, Pennsylvania: Cascadia Publishing/Herald Press, 2009. Alexander, Paul. Signs and Wonders: Why Pentecostalism is the World's Fastest Growing Faith. San Francisco, California: Jossey-Bass, 2009. Blanton, Anderson. Hittin' the Prayer Bones: Materiality of Spirit in the Pentecostal South. (U of North Carolina Press, 2015) 222 pp Brewster, P. Pentecostal Doctrine. Grenehurst Press, United Kingdom, May 1976. ISBN   978-0905857008. Campbell, Marne L. The Newest Religious Sect Has Started in Los Angeles' Race, Class, Ethnicity, and the Origins of the Pentecostal Movement, 1906–1913. The Journal of African American History 95#1 (2010) pp. 1–25 in JSTOR Clement, Arthur J. Pentecost or Pretense. an Examination of the Pentecostal and Charismatic Movements. Milwaukee, Wis. Northwestern Publishing House, 1981. 255 [1] p. ISBN   0-8100-0118-7 Clifton, Shane Jack. "An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia. PhD thesis, Australian Catholic University, 2005. Cruz, Samuel. Masked Africanisms: Puerto Rican Pentecostalism. Kendall/Hunt Publishing Company, 2005. ISBN   0-7575-2181-9. Hollenweger, Walter. The Pentecostals: The Charismatic Movement in the Churches. Minneapolis: Augsburg Publishing House, 1972. 255, 1] p. ISBN   0-8066-1210-X. Hollenweger, Walter. Pentecostalism: Origins and Developments Worldwide. Peabody, Massachusetts: Hendrickson Publishers, 1997. ISBN   0-943575-36-2. Knox, Ronald. Enthusiasm: a Chapter in the History of Religion, with Special Reference to the XVII and XVIII Centuries. Oxford, Eng. Oxford University Press, 1950. viii, 622 pp. Lewis, Meharry H. Mary Lena Lewis Tate: Vision! A Biography of the Founder and History of the Church of the Living God, the Pillar and Ground of the Truth, Inc. Nashville, Tennessee: The New and Living Way Publishing Company, 2005. ISBN   0-910003-08-4. Malcomson, Keith. Pentecostal Pioneers Remembered: British and Irish Pioneers of Pentecost. 2008. Mendiola, Kelly Willis. OCLC 56818195 The Hand of a Woman: Four Holiness-Pentecostal Evangelists and American Culture, 1840–1930. PhD thesis, University of Texas at Austin, 2002. Miller, Donald E. and Tetsunao Yamamori. Global Pentecostalism: The New Face of Christian Social Engagement. Berkeley, California: University of California Press, 2007. Olowe, Abi Olowe. Great Revivals, Great Revivalist – Joseph Ayo Babalola. Omega Publishers, 2007. Osinulu, Adedamola. "A transnational history of Pentecostalism in West Africa" History Compass (2017) 15#6 doi: 10. 1111/hic3. 12386 Ramírez, Daniel. Migrating Faith: Pentecostalism in the United States and Mexico in the Twentieth Century (2015) Robins, R. Tomlinson: Plainfolk Modernist. New York, NY: Oxford University Press, 2004. Robins, R. Pentecostalism in America. Santa Barbara, CA: Praeger/ABC-CLIO, 2010. Steel, Matthew. "Pentecostalism in Zambia: Power, Authority and the Overcomers. MSc dissertation, University of Wales, 2005. Woodberry, Robert. "Pentecostalism and Economic Development" in Markets, Morals and Religion, ed. Jonathan B. Imber, 157–177. New Brunswick, New Jersey: Transaction Publishers, 2008. External links [ edit] The Rise of Pentecostalism" Christian History 58 (1998) special issue. As of 1998, two special issues of this magazine had addressed Pentecostalism's roots. Spiritual Awakenings in North America. issue 23, 1989) and " Camp Meetings & Circuit Riders: Frontier Revivals. issue 45, 1995) The European Research Network on Global Pentecostalism Multi-user academic website providing reliable information about Pentecostalism and networking current interdisciplinary research, hosts a dedicated web search engine for Pentecostal studies Flower Pentecostal Heritage Center One of the largest collections of materials documenting the global Pentecostal movement, including searchable databases of periodicals, photographs, and other items Pentecostal History.

Born Again dead or alive. Born again dan bremnes. Born again addis ababa. Born again dead island. Never miss a post Most Relevant Verses John 3:3 Jesus answered and said to him, Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God. " John 3:5 Jesus answered, Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. Romans 10:9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 1 Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 2 Corinthians 5:17 Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. Romans 6:3 Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? 1 Peter 1:23 for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. Acts 2:38 Peter said to them, Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. Romans 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. Ephesians 2:8-9 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. Galatians 3:26 For you are all sons of God through faith in Christ Jesus. John 3:6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, Romans 10:9-10 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. Genesis 2:7 Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. John 3:3-7 Jesus answered and said to him, Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God. Nicodemus said to Him, How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he. Jesus answered, Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. read more. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. "Do not be amazed that I said to you, You must be born again. ' John 3:8 "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit. " Colossians 2:13 When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, John 3:1-10 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; this man came to Jesus by night and said to Him, Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him. Jesus answered and said to him, Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God. read more. Nicodemus said to Him, How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he. Jesus answered, Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit. Nicodemus said to Him, How can these things be. Jesus answered and said to him, Are you the teacher of Israel and do not understand these things? John 3:16 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 1 Peter 3:21 Corresponding to that, baptism now saves you- not the removal of dirt from the flesh, but an appeal to God for a good conscience- through the resurrection of Jesus Christ, James 1:18 In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures. 1 Corinthians 2:14 But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. 1 Peter 1:22-25 Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. For, ALL FLESH IS LIKE GRASS, AND ALL ITS GLORY LIKE THE FLOWER OF GRASS. THE GRASS WITHERS, AND THE FLOWER FALLS OFF, read more. BUT THE WORD OF THE LORD ENDURES FOREVER " And this is the word which was preached to you. John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, John 6:44 "No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. Romans 6:4 Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. Colossians 2:12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. Romans 8:9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you But if anyone does not have the Spirit of Christ, he does not belong to Him. John 1:13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. Colossians 2:11 and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; New American Standard Bible Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit.