By May Ling, Ms Tan-Chow

In our put up Sept. 11 global the place there's a transforming into non secular fundamentalism, and while either exclusion and simple tolerance are insufficient ideas, this publication deals an inventive substitute arguing that Pentecostalism has the aptitude to be a calm harbinger of plurality. the aptitude lies in its spirituality - a full of life pneumatology and eschatology. The eschatological Spirit is visible as oriented in the direction of the opposite, crossing obstacles in redemptive include, transcending exclusion and straightforward tolerance. This book's non-Western viewpoint and the empirical contextual learn of Singapore's multicultural and multi-faith context are designated contributions to faith and society. it is a ebook for college kids, pastors, lecturers, and theologians involved for an method of undertaking that's delicate to their context, who are looking to research from an artistic theological voice from what has been maybe the biggest non secular stream in historical past, and who see the substantial power in vigorous theology through Christians of the chinese language diaspora who can communicate to the numerous hundreds of thousands of ethnic chinese language Christians. This e-book also will attract these open air Christianity who're drawn to its makes an attempt to interact with a posh multi-ethnic and multi-religious state of affairs akin to that during Singapore.

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Extra resources for Pentecostal Theology for the Twenty-First Century (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies)

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That event birthed two more churches. Several factors contributed to its growth. First, was the emphasis on dynamic evangelism and on seeking the manifestation of the Holy Spirit. Second, was the organisation of the annual Youth Camp held for all Assemblies of God churches in Singapore and Malaya, which became a highpoint for spiritual renewal where many received the Holy Spirit baptism and the call to full-time ministry. Third, the establishing of the AG Bible School (Bible Institute of Malaya, now called Bible College of Malaysia) in 1960 in Petaling Jaya, Malaysia, for the purpose of training workers for the ministry 12 This brief historical account of the Pentecostals and the Charismatics in Singapore is taken largely from the article by D.

By the 1970s, the Finnish mission group had founded four churches. Each of these churches operates independently. In 1963, the Pentecostal witness made its impact upon the non-Pentecostal churches when a converted Chinese film actress from Hong Kong, Madam Kong Mui Yee, came to Singapore. Her popularity as an actress and dynamic testimony concerning her conversion attracted the Chinese-speaking people by the hundreds. Her meetings were filled with miracles of healing and a great number of conversions, including a few gangsters.

It is not postmillennial; it avoids presumption and cultural accommodation. The kingdom of God is larger than the church and therefore there is an implicit ‘post-millennial’ activism contained within the premillennial expectancy. 38 As will be argued later, this retrieval of its roots, together with its spirituality, could enable Pentecostalism in Singapore to engage prophetically with the world. Ecumenical Vision Pentecostalism in Singapore needs to recover the original vision of its larger history in order to be prophetically effective in the present.

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Pentecostal Theology for the Twenty-First Century (Ashgate by May Ling, Ms Tan-Chow
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