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Several Pentecostal schools in the past decade, have pushed the idea of Pentecostal Sacraments. Perhaps not realizing the scheme behind it, multiple authors within various Ag, Cog, IPHC faculties and Birmingham in the U.K. have received grants to produce a line of monographs on various topics like: A Pentecostal Response to Sacraments, Encountering God in Pentecostal Sacraments, A Spirit- Vision of Social Common Good, and many more.
It all began with introducing a new theological “doctrine” under the code-word “non-practicing homosexual.” It emerged from a vital representation of the need for a safe-place, a sanctuary and necessitated a sacramental framework toward Pentecostal social transformation of the common good. Such is conceived in the vision of so-called “impenetrable monastery” – a protected temple for non-practicing homosexuals introducing a Pentecostal set of sacramentalism to encounter God anew. Yes, such places, just like any other monastic paradigm will be same-sex oriented. And they are already in high demand. Just look into the Pentecostal Monks Sought-After in Sweden
Pentecostal Monasticism: Communities of the Spirit by Evan B. Howard
I began this essay by suggesting that an interpenetration of the charismatic and monastic within the context of Christian community may prove valuable for an appropriate “traditioning” of Pentecostalism. My use of the word “traditioning” is taken from Simon Chan’s Pentecostal Theology and the Christian Spiritual Tradition, where he argues explicitly for the need of Pentecostals to undertake a “traditioning process”: locating theological reflection within the conceptual framework of historic Christianity—and more particularly within the frameworks of Christian spiritual theology.63 Chan recommends that Pentecostals consider a legitimate place for Christian theological systematization: thinking with exactness and thoroughness, maintaining dialogue with historic church tradition as a legitimate expression of the ongoing work of God’s Spirit, and reconsidering current practices of worship. The aim of Pentecostal Theology is just that: to foster an appropriate traditioning of pentecostal theological reflection. All well and good.
But I would like to argue—and I am sure that Chan would agree—that a theological traditioning must not (and truly cannot) be separated from an ecclesiological traditioning. We may, in our desire for both charismatic experience and Spirit-led maturity, institute “covenant communities” or “shepherding.” But in doing so, we must realize that we are venturing into models and questions—and we are wiser when we are in conscious dialogue with these models and questions—which have been discussed for centuries. Our theologies are embodied in our concrete forms of life as communities of faith. When for example we establish new charismatic communities, we are traditioning the leading of God’s Spirit. Consequently we must, as Chan recommends, examine our practices of Christian formation and congregational life (just as we examine our theology) with exactness and thoroughness, in dialogue with a church tradition that we understand to be—in spite of serious failures throughout history—as an expression of the ongoing work of the Holy Spirit, understanding our worship of God to encompass all of life.64 Various streams of the Christian faith are nourishing one another.65 I see great hope in this. As we permit the Holy Spirit (charismatic) to be embodied in intentional forms (monastic) in local expressions (community), I see a path toward a vibrancy of Christian life that might become a vehicle for revival in the generations to come.
The terminology of “New Monasticism” was developed by Jonathan Wilson in his 1998 book Living Faithfully in a Fragmented World. Wilson was, in turn, building on ideas of Dietrich Bonhoeffer, who said in 1935, “The restoration of the church will surely come only from a new type of monasticism which has nothing in common with the old but a complete lack of compromise in a life lived in accordance with the Sermon on the Mount in the discipleship of Christ.” Philosopher Alasdair MacIntyre in his book After Virtue voiced a longing for “another . . . St. Benedict.” By this he meant someone in the present age who would lead a renewal of morality and civility through community. Wilson identified with that longing in his own book and outlined a vision to carry it forward.
The middle months of 2004 became a defining moment for the movement, when a number of existing communities and academics gathered in Durham, North Carolina. The conclave drew up the “twelve marks” of New Monasticism:
1. Relocation to the “abandoned places of Empire” [at the margins of society, usually in depressed, urban areas]
2. Sharing economic resources with fellow community members and the needy among us
3. Hospitality to the stranger
4. Lament for racial divisions within the church and our communities combined with the active pursuit of a just reconciliation
5. Humble submission to Christ’s body, the Church
6. Intentional formation in the way of Christ and the rule of the community along the lines of the old novitiate
7. Nurturing common life among members of an intentional community
8. Support for celibate singles alongside monogamous married couples and their children
9. Geographical proximity to community members who share a common rule of life
10. Care for the plot of God’s earth given to us along with support of our local economies
11. Peacemaking in the midst of violence and conflict resolution within communities along the lines of Matthew 18
12. Commitment to a disciplined, contemplative life
Anonymous
Terry Wiles William DeArteaga It all began with introducing a new theological “doctrine” under the code-word “non-practicing homosexual.” It emerged from a vital representation of the need for a safe-place, a sanctuary and necessitated a sacramental framework toward Pentecostal social transformation of the common good. Such is conceived in the vision of so-called “impenetrable monastery” – a protected temple for non-practicing homosexuals introducing a Pentecostal set of sacramentalism to encounter God anew. Yes, such places, just like any other monastic paradigm will be same-sex oriented… Alan Smith did we ever recover the video Link on wife submitting to husbands in marriages of all types?
Anonymous
Terry Wiles William DeArteaga It all began with introducing a new theological “doctrine” under the code-word “non-practicing homosexual.” It emerged from a vital representation of the need for a safe-place, a sanctuary and necessitated a sacramental framework toward Pentecostal social transformation of the common good. Such is conceived in the vision of so-called “impenetrable monastery” – a protected temple for non-practicing homosexuals introducing a Pentecostal set of sacramentalism to encounter God anew. Yes, such places, just like any other monastic paradigm will be same-sex oriented… Alan Smith did we ever recover the video Link on wife submitting to husbands in marriages of all types for @everyone ?
Anonymous
‘Non-practicing homosexual’ came about because in academia, and nowadays for a lot of the younger generation, a ‘homosexual’ is someone with an inclination/orientation to be attracted to the same sex. A lot of older folks used the term for people who did that kind of stuff… you know.
The Bible does teach celibacy as an option. Communities of celibates living together isn’t a bad thing, necessarily. It doesn’t have to involve bowing down to statues of Mary and swearing life-long oaths.
Anonymous
What about a having a category for a:
Non Practicing Paedofile
or a
Non Practicing Adutlerer?
Or a
Non Practicing Thief?
Why not have a category for all sinners instead of just one?
Anonymous
Link Hudson SHOW proof that ‘Non-practicing homosexual’ came about because in academia and not because of practicing Non-practicing
Anonymous
Ann Brown can you check your spell check and correct to be understood
Anonymous
Ann Brown is it correct to say that I am a non-practicing sinner?
Anonymous
Laurie Langdon you should ask Philip Williams Duane L Burgess
Anonymous
Troy Day the power of God is missing in this Baptist discourse. I know a former male prostitute who was delivered even from his inclinations. Christ’s nature replaces his old man. Those still struggling should not give up hope for deliverance by the power of God. Same for those still struggling with gossip.
Anonymous
Philip Williams the Link explains it more clear than any of us can imagine it – spontaneous emotional outbursts are of NO use here There is a theological move of non-praxis that has generated a same-sex monasticism under the same roof as a sanctuary – all due to the Charismatic mess… Kyle Williams Duane L Burgess has been warning us all about!
Anonymous
Troy Day i am Holy Roller. You are one of those with a form of Godliness denying the power.
Anonymous
Troy Day the Bible says to reckon yourselves dead to sin and alive to God.
A Christians identity should not be ‘non-practicing homosexual’ any more than it should be ‘really want to fornicate Christian.’
Anonymous
Link Hudson homosexuality is nothing more than defiance and telling God he made a mistake.
I’m 57 years old I’ve been married 3 times because of my mistakes but never thought God made the mistake or that he made me the wrong sex, I just got impatient.
Now I’m alone and still believe somewhere I missed her. Man has always been that way just because things aren’t what they believe it should be an now the teach their lies to the children and they have no chance.
I believe this is why scripture says they will have no conscience or conviction.
Anonymous
Link Hudson so you do believe in entire sanctification after all
Anonymous
Troy Day I am just saying so.e people don’t get why they are trying to say with the term ‘nonpracticing homosexual’ if they use the term to mean someone who has gay sex. Arsenokaitai mist likely refers to the perpetrator of the act. It __might__ be Malakoff in context refers to the perpetratee, but it might be a broader term.
We can recognize that some people can be tempted by different things. Homosexual stuff has no appeal to me. I don’t feel tempted to steel gold bars. If a pretty woman walks by wearing little I may have to exert some effort to avert my eyes. But I don’t label myself or accept an identity based on that temptation. And God’s grace empowers believers to overcome.
Anonymous
Link Hudson SHOW proof how ‘Non-practicing homosexual’ came about You cant be just throwing lame accusations without ever showing proof
Anonymous
Troy Day when did I say I did not? I have addressed the idea of ‘zap’ unable-to-sin-again sanctification. I don’t see a Biblical example of believers being encouraged to seek a once-for-all experience of sanctification that will put them in a higher category of believers.
Anonymous
reckon yourselves dead to sin and alive to God = entire sanctification
You should really read on this one one time or another
if you still claim to be a non-praxing pentecostal
Anonymous
Troy Day I am talking about usage of ‘homosexual’ as an orientation as opposed to action..it has a history in academia, though broader in popular usage.
It may be that ‘gender’ as a nongrsmmatical category had this mental concept attached to it from the get go…which is frustrating. I liked having a word besides ‘sex’ for the male & female distinction to use in front of my mom and grandma.
Anonymous
Link Hudson you should read with care what Clifford D. Hampton wrote you on your sin and polygam. video with entire sanct. issues and all
Anonymous
Philip Williams FIY running and rolling on drinks or drugs does NOT I repeat does NOT constitute what a m Holy Roller is 🙂 You should know
Anonymous
“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock.”
Matthew 7:24
Anonymous
Isaac Simbauni OK – isnt this true about anything out there?
Anonymous
How much time should I devote to thinking about anything other than the only One who delivers the world from sin & the shame that the accuser locks people into the moment they go down the wrong path?
Philippians 4:8-9 NLT
And now, dear brothers and sisters, one final thing. Fix your thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise. [9] Keep putting into practice all you learned and received from me-everything you heard from me and saw me doing. Then the God of peace will be with you.
Anonymous
Steve Adams on this particular topic you should devote ALL your time friend
Anonymous
John Mushenhouse from all the liking Philip Williams has done on this OP he may actually like all the roman popish monasticism thing that is spelled out here
Anonymous
Is that like “non-practicing” murderer… adulterer… liar… thief….
Are they ignoring the verses that says: “that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.”
Ephesians 4:22-24 NKJV
https://www.bible.com/114/eph.4.22-24.nkjv
Anonymous
Terry Wiles this is just like Link who is a non-practicing Pentecostal 🙂 Philip Williams Kyle Williams Gary Micheal Epping Ricky Grimsley may b2
V. Rev. Timothy Cremeens, PhD
The the very thought of a “Pentecostal Monasticism” fascinates me. I have been involved in ministry for 50 years, committing my life to Christ in a church of the Wesleyan-Holiness Tradition, being spiritually formed in a Charismatic Mennonite church (Anabaptist), attending a Pentecostal Bible College (Zion Bible Institute, now Northpoint in Haverhill, MA) & and eventually led by the Spirit into the Orthodox Church.
When I read the testimonies of early Pentecostals, I recognize many of the same “spiritual phenomenon” as in the early Saints & Martyrs. The striking thing is that the early Church the first centuries WAS Charismatic, BUT it was ALSO Liturgical, Sacramental & Hierarchical.
I’m convinced, as was David Du Plesis (heard this through the late Fr. Thomas Hopko of St. Vladimir’s Orthodox Theological Seminary) that the Great Catholic/Orthodox Tradition is the best fFreplace for the Fire of the Spirit to give warmth & illumination to the world without burning the house down!
V. Rev. Timothy Cremeens, PhD
The very thought of a “Pentecostal Monasticism” fascinates me. I have been involved in ministry for 50 years, committing my life to Christ in a church of the Wesleyan-Holiness Tradition, being spiritually formed in a Charismatic Mennonite church (Anabaptist), attending a Pentecostal Bible College (Zion Bible Institute, now Northpoint in Haverhill, MA) & and eventually led by the Spirit into the Orthodox Church.
When I read the testimonies of early Pentecostals, I recognize many of the same “spiritual phenomenon” as in the early Saints & Martyrs. The striking thing is that the early Church of the first centuries WAS Charismatic, BUT it was ALSO Liturgical, Sacramental & Hierarchical.
I’m convinced, as was David Du Plesis (heard this through the late Fr. Thomas Hopko of St. Vladimir’s Orthodox Theological Seminary who met with David at a WCC meeting) that the Great Catholic/Orthodox Tradition is the best Fireplace for the Fire of the Spirit to give warmth & illumination to the world without burning the house down!
Anonymous
Terry Wiles bet this is FIRST non-praxing Pentecostal Link Philip Ricky Grimsley are hearing about this. Even Peter Vandever did not hear it @ Bethel – n-they-no
Anonymous
Some of y’all just need some grace. Some people’s mistakes and abuse or trauma can change people in ways you don’t understand. Yes I understand being born again and sanctification and all that but sometimes you just aren’t healed yet. Sometimes that stuff manifests in same sex attraction. You can choose your own actions but sometimes you just have desires you’re not supposed to have through no fault of your own. Imagine being addicted to pain killers or being forced to try drugs and getting addicted…..or the people who go off to war and came home. It can change your whole mind physically
Anonymous
Yes, such places, just like any other monastic paradigm will be same-sex oriented. And they are already in high demand. Just look into the Pentecostal Monks Sought-After in Sweden
Anonymous
I get most of what this article is saying, but there are some unexplained parts and it isn’t clear what monastic is supposed to be about and whether it has anything to do with non-practicing homosexuals.
Those who have power over their own will can live celibate. Otherwise they should marry–the opposite sex– in a manner in line with Biblical teachings.
Former homosexual men who repent but have difficulty with celibacy can marry women…with disclosure of their situation before proposing. If women don’t want that, former lesbians might be empathetic.
Pentecostalism and Evangelicalism in general does not seem tleave much cultural space for celibate devoted to God. If celibate want to live together that’s fine. If they call this ‘monastic’…um okay, but don’t bow down to statues of saints.
And former homosexuals don’t need to hang around with the celibate, just like we wouldn’t want the former child molester who repents and gets out of jail to work with the children’s ministry or the former pimp and sex trafficker to lead the outreach to the prostitutes…or the children’s ministry.
Anonymous
But I would like to argue—and I am sure that Chan would agree—that a theological traditioning must not (and truly cannot) be separated from an ecclesiological traditioning. We may, in our desire for both charismatic experience and Spirit-led maturity, institute “covenant communities” or “shepherding.” But in doing so, we must realize that we are venturing into models and questions—and we are wiser when we are in conscious dialogue with these models and questions—which have been discussed for centuries. Our theologies are embodied in our concrete forms of life as communities of faith. When for example we establish new charismatic communities, we are traditioning the leading of God’s Spirit. Consequently we must, as Chan recommends, examine our practices of Christian formation and congregational life (just as we examine our theology) with exactness and thoroughness, in dialogue with a church tradition that we understand to be—in spite of serious failures throughout history—as an expression of the ongoing work of the Holy Spirit, understanding our worship of God to encompass all of life.64 Various streams of the Christian faith are nourishing one another.65 I see great hope in this. As we permit the Holy Spirit (charismatic) to be embodied in intentional forms (monastic) in local expressions (community), I see a path toward a vibrancy of Christian life that might become a vehicle for revival in the generations to come.
Anonymous
The terminology of “New Monasticism” was developed by Jonathan Wilson in his 1998 book Living Faithfully in a Fragmented World. Wilson was, in turn, building on ideas of Dietrich Bonhoeffer, who said in 1935, “The restoration of the church will surely come only from a new type of monasticism which has nothing in common with the old but a complete lack of compromise in a life lived in accordance with the Sermon on the Mount in the discipleship of Christ.” Philosopher Alasdair MacIntyre in his book After Virtue voiced a longing for “another . . . St. Benedict.” By this he meant someone in the present age who would lead a renewal of morality and civility through community. Wilson identified with that longing in his own book and outlined a vision to carry it forward.
The middle months of 2004 became a defining moment for the movement, when a number of existing communities and academics gathered in Durham, North Carolina. The conclave drew up the “twelve marks” of New Monasticism:
1. Relocation to the “abandoned places of Empire” [at the margins of society, usually in depressed, urban areas]
2. Sharing economic resources with fellow community members and the needy among us
3. Hospitality to the stranger
4. Lament for racial divisions within the church and our communities combined with the active pursuit of a just reconciliation
5. Humble submission to Christ’s body, the Church
6. Intentional formation in the way of Christ and the rule of the community along the lines of the old novitiate
7. Nurturing common life among members of an intentional community
8. Support for celibate singles alongside monogamous married couples and their children
9. Geographical proximity to community members who share a common rule of life
10. Care for the plot of God’s earth given to us along with support of our local economies
11. Peacemaking in the midst of violence and conflict resolution within communities along the lines of Matthew 18
12. Commitment to a disciplined, contemplative life
Anonymous
they are already hiding in their church buildings for the most part.
Anonymous
God intends us to penetrate the world. Christian salt has no business to remain snugly in elegant little ecclesiastical salt cellars; our place is to be rubbed into the secular community, as salt is rubbed into meat, to stop it going bad. And when society does go bad, we Christians tend to throw up our hands in pious horror and reproach the non-Christian world; but should we not rather reproach ourselves? One can hardly blame unsalted meat for going bad. It cannot do anything else. The real question to ask is: Where is the salt?-John Stott.
Anonymous
John Mushenhouse Some Roman Catholic nuns are ‘outreach’ oriented. I suppose it is possible that there are monks like that, too. RCC monasticism carries a lot of baggage with it like prayer to saints.
But the Bible does teach celibacy as opposed to marriage as a choice for Christians. It is not wrong for them to organize into communities and live together. They could still be outreach focused.
But putting people who struggle with temptation to same-sex attraction together in communities seems to me like a recipe for disaster.
Anonymous
Link Hudson —– Basically they do their charism as a reason for banding together and cloaking that same -sex attraction. It gives an excuse and sanitizes their practices. So much has changed sine Shenoute of Atripe.
Anonymous
John Mushenhouse who is they?
Is there is widespread homosexuality among monks in the RCC, I haven’t heard of it. I’ve heard of the scandals with the priests. RCCs claim there is more molestation by Protestant clergy than from priests. I don’t know if that is the case or not. RCC does have more obvious funds for lawyers to target than a single legal entity of Protestants to sue.
Anonymous
I think the newspapers and the web report widespread. I am more familiar with a certain order of nuns and I believe that they are leading and have led, less than Godly lives for a long time. I won’t gossip about them any more. If you are wondering what order – look to the first American saint. It is interesting that although a widow, she switched from being a protestant to RCC.
Anonymous
I had a relative who was a noted theologian in the RCC, but he was a diocesan. I believed him to be honest and he said he never broke his vow of celibacy. He refused to comment on the others.
Anonymous
John Mushenhouse how do you feel this fits Pentecostals theologically? For Philip Williams it is an easy call IF and WHEN the pope calls upon such
Anonymous
Troy Day I think many in Pentecost have become like the rest of the churches. They may live in the world and act like the world at times, but they keep themselves locked in buildings. Yes many live Godly outside of the building, but few have any outreach whatsoever.
Anonymous
Several Pentecostal schools in the past decade, have pushed the idea of Pentecostal Sacraments. Perhaps not realizing the scheme behind it, multiple authors within various Ag, Cog, IPHC faculties and Birmingham in the U.K. have received grants to produce a line of monographs on various topics like: A Pentecostal Response to Sacraments, Encountering God in Pentecostal Sacraments, A Spirit- Vision of Social Common Good, and many more.
Anonymous
Troy Day is true Christian marriage actually a sacrament making the home a sanctuary? If not, should it be? And what definition of sacrament make it a saving grace from God? GO!
Anonymous
Terry Wiles Daniel 11:37: He will show no regard for the gods of his ancestors or for the one desired by women
In a passage that many Bible interpreters understand to be a double prophecy about Antiochus Epiphanies and the end-times Antichrist, Daniel 11:37 reads, “He will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will magnify himself above them all” (NASB). The fact that the Antichrist will “show no regard for . . . the desire of women” leads some to believe that the Antichrist will be gay/homosexual.
The question is what is meant by “the desire of women”? Is it referring to a desire for women, or is it referring to something that women desire? Either is a possible translation of the Hebrew text. If “desire for women” is the proper understanding, the Antichrist’s forsaking of it could be an indication that he will be gay/homosexual. But, if “something women desire” is the proper understanding, the phrase would point in a different direction entirely.
While the NASB, KJV, and NKJV translate the phrase as “the desire of women,” other translations render it differently. The NIV and ESV translate the phrase as “for the one desired by women” (NIV) and “to the one beloved by women” (ESV). If this rendering is correct, Daniel 11:37 is saying that the Antichrist will show no regard for “something/someone women love.” Essentially, the NIV, ESV, NLT, and CSB all agree that the phrase is referring to “something that women desire” …
Anonymous
John Mushenhouse Terry Wiles it was @Dr: Link Hudson who once wrote about the Beast’s Religion Mix of Pentecostalism and Liberalism?
“I saw a posting a while back about some kind of church that was supposed to be Pentecostal that had a falsely so-called ‘married’ ‘gay’ ‘pastor’. There are apparently ‘churches’ out there that accept Pentecostal or Charismatic teaching and cultural packaging that promote homosexual perversion. At first, this was a major contradiction to me. I wondered how anyone could tolerate the incongruency.
I wonder if we will see a religion that merges the non-Bible-believing forms of liberalism, including ‘progressive’ beliefs that currently promote homosexual behavior under the guise of social justice. Some individuals who hold to these views may not see the resurection [sic] of Christ as a physical event, but as a ‘spiritual experience’ of the disciples….” https://www.pentecostaltheology.com/beasts-religion-mix-of-pentecostalism-and-liberalism/
Anonymous
Troy Day my post was meant to be speculative. Could a future false religion imitate the cultural packaging of Pentecostalism? If there are so-called gay so-called Pentecostals why couldn’t it happen?
There are religious organizations now that have both Charismatics and promoters of homosexual perversion now.
Anonymous
correct Link Hudson most of your theology is speculative because you lack the Pentecostal foundation BUT since this new gay doctrine is not purely Pentecostal I am speculating you may have been right on your speculation – what were trying to tell the Pentecostal world out there with Terry Wiles Alan Smith John Mushenhouse with this post is THAT even a broken clock is right twice a day – you agree about speculation !
Anonymous
Troy Day no – we have a more sure word.–2 Peter 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: —- Stick to that
Anonymous
John Mushenhouse that is good to theology which is speculative HOWEVER where there is NO Pentecostal foundation ppl go baptistic
Anonymous
Troy Day that is why we look to the word and let that build our foundation.
Anonymous
John Mushenhouse well we are still trying to figure Ben Bottke view on tongues / interpretation as related to this Pentecostal issue
Anonymous
what else is to do with speculative theology? Terry Wiles John Mushenhouse the only way to deal with speculation theology is to speculate back @ it with @everyone
Anonymous
Troy Day Trouble with speculative theology is that it’s shaky biblical foundation allows for interpretations that can go any of the four direction of the wind! People end up with humanistic liberalism rather than a solid biblical belief.
Anonymous
Wangure’s Reflections Amen! 100% agree
Anonymous
Troy Day 1Corinthians 6:9?
Anonymous
Wangure’s Reflections you do? Stephan Webb Stephen Mashburn
Anonymous
Gary Edgar what about it?
Anonymous
Troy Day absolutely I agree. metaphysical philosophy involves the worship of the sun, moon, and stars. It also involves the worship of nature. We are not to worship nature, but the creator. 
Anonymous
Stephen Mashburn yes indeed
Anonymous
I was responding to Churches ordaining Gays in the church;know ye not that the unrighteous shall not inherit the kingdom of God
Anonymous
Gary Edgar but these monasteries, if you read it, are for non-practicing such – do they also fall under 1Corinthians 6:9?
Anonymous
I have just read “Pentecostal Monasteries Ahead”. I confess that I am a little confused. The article begins by talking about Pentecostal sacraments and then the concept of “non-practicing homosexual” and then mentions the possibility of “non-practicing homosexual” monasteries. That is followed by Howard’s article, who quotes Cha. At some point I was lost. But I would like to share this: There is nothing new in the idea of Protestant monasteries (there is already Taizé, for example), even if they are not called that way. The possibility of an evangelical (or Pentecostal) monastery per se seems to me strictly adiaphora. On the other hand, I think that Pentecostalism projected into believer’s consecrated life in the local church community many of the ideals of historical monasticism and, therefore, to speak of Pentecostal monasticism is a deviation from the Pentecostal ecclesial way. Finally, “non-practicing homosexual” is an extremely ambiguous construct and sounds like one of those concepts designed to gain political acceptance rather than biblical compliance. Our understanding of what is sin and when it is committed is of the essence here.
Anonymous
great observation of the text and quotes. We must admit with Terry Wiles Peter Vandever the idea also puzzles us. We AGREE with the Link that to speak of Pentecostal monasticism is a deviation from the Pentecostal ecclesial way; this counts for sacramentalism too THOUGH Philip Williams likes the pope quite a bit We are also puzzled by “non-practicing homosexual” as an ambiguous construct Is this what Taizé in fact is in its practice. I also refer your question on monasticism to Dale M. Coulter https://brill.com/view/journals/pent/26/2/article-p252_252.xml?language=en#:~:text=Thomas%20suggests%20the%20possibility%20of,Lord's%20Supper%20(coming%20King). there is also this by James Philemon Bowers of course https://www.amazon.com/Pentecostal-Sacraments-Encountering-God-Altar/dp/0982799977
Anonymous
Troy Day Holy Rollers don’t get Brill to publish their fiery sermons. We use tracts.
Anonymous
Philip Williams you are NOT a Holy Roller and never been but you may want to learn that the NEW Pentecostal encyclopedia is now on BRILL
Anonymous
Troy Day That way it will remain unread, as possibly it should.
Anonymous
maybe Philip Williams can explain to Ferdinand Gonzalez how the catholic monk/nun experience will apply as praxis here to cross-gender convents Terry Wiles Link Hudson Brett Dobbs Darnell Henson Jr. Ben Bottke
Anonymous
Covenant Communities Theophane The Rise of Charismatic The phenomenon principally through church from of Charismatic Before 1968, there were, communities to 1958, healing ministry came Community ministry among them, 233 in the United States Rush Communities communities is one that occurred movement within the Catholic days, the Catholic Episcopalian go back which in 1970, the Charismatic 1969 onwards. From its earliest Charismatic movement sparked an interest in the Christian community. of course, many intentional Christian in the United States, but only one at the Church of the Redeemer in Houston, Texas, was clearly Charismatic at that time. In two other cases, the foundation of community preceded Charismatic Renewal. The origins of the predominantly Charismatic Community of Jesus on Cape Code, in Orleans, Massachusetts when one of the founders, Judy Sorensen, was used in the healing of the other, Cay Andersen. Out of their joint association in the the Rock Harbor Fellowship, after both founders had been baptized in the Spirit, became the of Jesus.’ Reba Place Fellowship in Evanston, Illinois began as a house church at 727 Reba Place in 1957. Then as Dave and Neta Jackson write: “Fifteen years later the Charismatic movement shook Reba Place Fellowship to the core, challenging the members to a new love for Jesus as Lord, to release the gifts of leadership and to lay down their lives in new ways for the broken in mind, body and spirit.”‘ A new way of living was introduced to the Episcopal Church of the Redeemer in Houston, Texas when its rector, Reverend Graham was baptized in the Holy Spirit in 1964.3 By the early households had been established in the parish. The flourished until the middle 1970s when Pulkingham for England. After his departure, poor leadership led to the in 1977.4 Within the Catholic church, the typical “seed-bed” of Charismatic was the gathering together of those baptized in the Spirit for prayer meetings. One prevalent characteristic of these meetings is still the feeling of community, and very often communities were Pulkingham 1970s, community community departed disbanding of community living communities ‘ On the Community of Jesus, see the 24-page booklet, Our Life Together: The Community of Jesus (Orleans, MA: The Community of Jesus, Inc., 2Dave and Neta 1990). Jackson, Glimpses of Glory, Thirty Years IL: Brethren of Community (Elgin, Press, 1987), 16. ‘ Michael Harper, A New Way of Living (Plainfield, NJ: Logos International, 1973). 4 . Julia Duin, “Where Have all the Christian Communities Gone?,” Today, 14 September 1992, 24-25. Christianity 1 234 founded by those participants who desired a deeper and more permanent community lifestyle. Such was the case, for example, with the first of the major Charismatic communities, the Word of God community in Ann Arbor, Michigan, founded in 1967 by Ralph Martin, Stephen Clark, and others soon after their baptism in the Spirit. 5 This development, while embodying new elements, was not something utterly new. In Catholic parishes, sodalities of various kinds (e.g., the Holy Name society, Pioneer Total Abstinence Association) and movements of the lay apostolate (e.g., Cursillo, Marriage Encounter, Legion of Mary), apart from religious life, had been present and flourished. On the other hand, renewal of parish life has two built-in difficulties. The first is that there is a natural inertia present, since all baptized Catholics belong to the parish whether they are alive in their faith or not; and, secondly, the policy of frequent changes of pastors does not support a continuity of renewal. Hence movements of renewal are rarely simply identified with the parishes, and either occur outside parish structures or as one element with them. The term “Charismatic communities” is here used to refer to intentional communities with explicit forms of commitment over and above regular patterns of church initiation.6 Many are better known as “covenant communities,” being constituted by a form of covenant agreement made corporately by committed members.’ 7 A detailed account of the rise of covenant communities may be found in the Dictionary of Pentecostal and Charismatic Movements, in an article entitled “Charismatic Communities. ,,8 In general, communities evolving from the Catholic Charismatic Renewal fall into two categories-those that are oriented towards a single brotherhood or sisterhood; and others that include members from every state of life (married couples with their children, single people, religious laypersons and priests or ministers). In the second category are found the Catholic and ecumenical Charismatic communities which, as noted above, are known here in the United States as covenant communities.
Troy Day
well NOW Neil Steven Lawrence Robert Cox William DeArteaga we know Charles Page said FAKE to this one as well as a @highlight but perhaps he dont know while Travis Johnson John Mushenhouse may…