Pentecostal evangelists. Who are Pentecostals
Pentecostalism is one of the rational-mystical directions of Protestantism.
This is the definition of Christian researchers of the last century, when it was customary to divide heretical societies into rationalistic and mystical. Pentecostals could most definitely be considered a rationalist movement. But their teaching about the baptism of the Holy Spirit and the experiences accompanying this act make it possible to discern in this movement a noticeably expressed mystical element.
Pentecostals stand in opposition not only to the Orthodox and Catholic Churches, but also to all Protestant movements. Their main goal is to restore in their communities the form and spirit of Christians of the Apostolic Age. Hence their highly developed institutions of prophets, evangelists, teachers, and preachers. Those who distinguish themselves in preaching the Word of God are called apostles. Among them there are “miracle workers” and “healers”. All Pentecostals in our country, except Evangelical Christians in the Spirit of the Apostles (ECDA), profess the Holy Trinity.
Pentecostals place a special emphasis in their sermons on the action of the Holy Spirit in the world, and their main dogma is the doctrine of the baptism of the Holy Spirit, which must be accompanied by speaking in “other tongues.” However, some authorities claim that the Holy Spirit can baptize a believer without the sign of tongues, although such are an exceptional minority. It is the Pentecostal doctrine of the baptism in the Holy Spirit that significantly distinguishes them from other Protestant denominations.
Otherwise, it corresponds to the main Protestant dogmas. This is, firstly, the recognition of the exclusive authority of the Holy Scriptures, disrespect for the Mother of God, the saints, as well as the lack of prayers for the dead, non-worship of the holy cross and icons, non-recognition of the legitimate grace-filled priesthood. At the same time, some of them (ECDA) claim that the Lord's Supper (breaking of bread), marriage, baptism, etc. can only be performed by an ordained presbyter (in the HVE, in exceptional cases, “these sacred rites can be performed by other ministers”).
Pentecostals, having distorted the Church Sacraments, turned them into simple rituals. According to their conviction, the Lord does not need any material, visible forms of transmitting His grace, but at the same time they preserved ritual actions corresponding to the events described in the New Testament.
As a rule, on the first Sunday of every month they perform the breaking of bread, which for them is only a memory of the Last Supper. Believers are offered a piece of bread from a tray and a sip of wine from a cup. Before the Lord's Supper, the Pentecostal Oumovets (followers of Voronayev) perform the ritual of washing their feet. This is given great importance, since it is believed that breaking bread without washing the feet cannot be a full fulfillment of what the Savior commanded. In this regard, there are theological disputes between Omovets and neo-Omovans about the significance of this rite. Some accuse others of lack of grace during the breaking of bread, others of pride in performing the ritual. Typically, foot washing occurs at the end of the service. Believers - men - in one room, women - in another, gather in pairs, and one washes the other's feet in basins with warm water.
The rite of water baptism is, as it were, a visible evidence of acceptance into the Church and a promise to “serve God with a good conscience.” Small children are not baptized, but are brought into the congregation for blessing.
Pentecostals practice various forms of repentance. General repentance - before the breaking of bread - is performed irregularly. The private is before the entire community. Less often there is also repentance before the elder and before each other. One who has repented before the members of the local church is considered accepted into the community, but this is not enough to participate in the breaking of bread - water baptism is also required. For future spouses, a wedding ceremony is obligatory - in the form of a prayerful farewell from the community. Moreover, young people become husband and wife not after the act of recording registration in the registry office, but after a special service (rite) organized on this occasion. All Pentecostals have a very intolerant attitude towards marriage with non-believers. If this is allowed, it is only in exceptional cases. Disobedience risks excommunication from the church.
If there is a special need, a ritual is performed on the sick with the laying on of hands or anointing the sick person with oil (anointing).
Almost all Pentecostals (except Sabbathkeepers) consider Sunday to be a day of rest. On this day, all believers gather for prayer meetings, where prayers are often performed in “other tongues.” There are areas where they pray only in “other tongues” and articulate speech can only be heard in the preaching of the Word of God. Pentecostals in Russia celebrate church holidays according to the old style. These include: the Nativity of Christ, the Baptism of the Lord, the Presentation of the Lord, the Annunciation, the Transfiguration of the Lord. The Easter holiday among Pentecostals always falls on Friday of Holy Week (according to Orthodox calendar). The holidays of the Ascension of the Lord and Pentecost coincide with the days of Orthodox celebrations.
Each community is headed by a fraternal council, headed by a church elder, and the communities are united into so-called districts. The district is headed by a senior presbyter. The very title “senior presbyter” was at one time “offered” to Christians of the Evangelical Faith (CEF) by the Council for Religious Affairs, although in personal conversations under the Soviet regime, members of the CFE preferred the word “bishop”. Nowadays the term “bishop” is firmly in use.
Registered Pentecostals have divided the territory of the CIS into 32 regions, each of which is headed by a bishop, whose closest assistant may be a senior presbyter. In contrast, unregistered Pentecostals did not have a strictly differentiated division until recently. However, recently they have undertaken to divide the entire territory of the former USSR into 65 districts, each headed by a bishop. They always rejected the title “senior presbyter.”
Among this direction, the institutions of “prophecy”, “interpretation of tongues”, etc. are very developed, which is not often found in previously registered organizations. Theoretically, these ministries have always been recognized in registered communities, but in practice, “prophets” and the like are treated very warily.
The division among Pentecostals into registered and unregistered exists not so much formally as ideologically. The latter consider themselves free from the negative influence of secular power, from fulfilling obligations to the “godless state”, and are ready to endure persecution and all kinds of inconvenience when determining the place of worship, which is performed, as a rule, in homes, just as the first Christians served the Lord with “possessions.” to their own,” for the sake of preserving the purity of faith. Recently, the relevance of this division has been decreasing and registered Pentecostals find themselves in more favorable conditions because with the beginning of perestroika, sources of funding opened up for them from their supporters in the West.
The “Creed of the United Eurasian Union of Christians of the Evangelical Faith” (registered brotherhood) says: “We believe that to perform service in the church, God provides: Apostles (Eph. 4, 11, 12), Bishops (1 Tim. 3, 1 - 7 ), Elders (Tit. 1, 5), Prophets (Eph. 4, 11 - 12), Evangelists (Eph. 4, 11 - 12), Teachers (Eph. 4, 11 - 12), Deacons (1 Tim. 3 , 8 - 13)". They include the following sacred rites in the church: marriage, prayer for blessing children, prayer for the sick, ordination.
In its early stages, until about 1908, the "three-step scheme" was taught in Pentecostal communities with fairly unanimous approval:
1. Appeal (justification)
2. Final consecration
3. Spirit baptism and speaking in tongues
In 1907, evangelist V.Kh. Durham simplified this scheme by one step, combining conversion and sanctification into one step. He taught "the baptism of the Spirit" and "speaking in tongues" as the second step. Already during Durham's lifetime, this new teaching caused great controversy. Some groups harshly condemned it.
It seems that the question of sanctification is fundamentally important, and here it is important to emphasize not how Pentecostals understood it in their disputes, but how Protestantism as a whole understands it. Namely, sanctification is understood by him as a certain moment in a person’s life, “metanoia” - conversion, which occurs either after repentance, or after water baptism and joining the church, or after “spiritual baptism”. One way or another, after this the person was sanctified, became a brother or sister in Christ, and received salvation once and for all. The need to carry out the work of one’s own sanctification no longer exists; there is no need for fasting, performing various obediences, regular confessions, communion with the body and blood of Christ, except as a rite of remembrance of the death and resurrection of Christ. The Blood of Christ, His Calvary sacrifice and resurrection accomplished salvation, you just need to believe in it.
In the context of the above, an interesting case is cited by a Pentecostal pastor:
Walter Hollenweger, in one of his writings, reports a vision that Sister Rable had in this regard:
“The demons began to consult what they should do, for the Holy Spirit had again descended to earth. Finally, one horribly disfigured demon found a solution: “Give them baptism into the unsanctified life.” Then all the demons screamed with pleasure and clapped their hands.”
The fact that in the USA, according to Hollenweger, the disagreement between "two-stage" and "three-stage" Pentecostals continues to the present day, and in Germany there are only a few and small groups representing the three-stage path of faith, indicates rather that the question of the sanctification of a person is only faith alone cannot fundamentally be resolved within the framework of the Protestant doctrine.
Summarizing general characteristics of the Pentecostal movement, it is appropriate to cite the opinion of the leaders of the Pentecostal movement on its history and features:
Leaders of the modern charismatic movement divide their history into three large periods, calling them “waves of the Holy Spirit.” By wave they mean an extraordinary spiritual movement that reaches a large number of people in certain strata of society and significantly changes its spiritual climate.
First wave , as they say, arose about 90 years ago on the threshold of a new century. It shook up the Christianity of that time on almost all continents and led to the emergence of Pentecostal communities.
At that time, the theory and practice of "baptism in the Spirit", "speaking in tongues" were accepted by most of the EvanGaelic Christians with gratitude as a response to their requestsLithuania about awakening.
About 50 years later, namely in 1960, the movement beganlife second waves, arose in the USA, soon called the charismatic movement and first of all influenced the Episcopal Church, then the Lutheran Church, then most of the free churches, and from about 1966 it spread to the Catholic Church. The experience of “baptism in the Spirit,” or otherwise “renewing of the Spirit,” has since that time been practiced and taught openly in these churches.
The goal of the charismatic movement was not so much to foundnew charismatic communities, but rather the spread of charismsmathematical experience in all already existing folk(traditional) and free churches.
We can say that today the EvangelicalThe Catholic Church and most free communities have opened themselves up to the charismatic movement, although some local communities hold a different opinion and resist the infiltration of this teaching.
Third wave , known as “power angelism,” emerged in the early 1980s primarily from the community growth movement. It is curious that this wave originates (like both previous ones) in California (USA), and subsequently avoids such concepts as “Pentecostal” or “charismatic” and chooses as its target groups hitherto not covered by the two previous waves: fundamentalists and conservative evangelical Christians who have so far resisted charismatic influence.
“One of the hallmarks of the third wave is the absence of divisive elements. Many communities that had no connections in the past with either Pentecostals or Charismatics suddenly begin to pray for the healing of the sick and experience the healing power of God.” With the help of the third wave, it is believed that the last bastions that resisted the first two waves should fall.»
In conservative circles of Protestantism (Baptism), the experience of preachers of “power gospelism” is classified as “playing with fire” because opens the door for Eastern religions and pagan beliefs to penetrate into the environment of Christianity, creates an interconnecting bridge between Christianity and these beliefs.
In general, “traditional Pentecostals” soberly assess the events developing in the charismatic movement and in the “power angelism” movement. They also do not accept the connections of the leaders of the charismatic movement with ecumenism (understood as a mixture of religions), ecstatic methods of influencing the meeting, clapping hands “for the glory of God,” “dancing of spiritual jubilation,” “holy laughter,” falling to the floor “those knocked down by the Holy One.” Spirit" and other phenomena that go far beyond what can be explained by Holy Scripture. “The gospel of success and prosperity”, “positive thinking”, “visualization”, “the creative power of the spoken word” - all this cannot be perceived by spiritually minded Pentecostals. The practices of these movements are not in accordance with the teachings of the Bible.
2.2 Pentecostal teaching about the Holy Scriptures.
Pentecostals build their creed on three main foundations: the exclusive authority of Holy Scripture, salvation by personal faith and the principle of a universal priesthood. Each of these provisions among Pentecostals, in addition to the generally accepted Protestant content, also has its own specific characteristics.
From their very appearance, Pentecostals challenged other Protestant movements: Baptists, Adventists, Methodists. Other Christian denominations are no exception. They, in their opinion, do not possess the fullness of the truth and have lost the depth of the apostolic faith and life in the Spirit by faith. Charismatics (Pentecostals) put forward and “theologically substantiated” the hitherto unknown doctrine of the baptism of the Holy Spirit. Only those baptized in the Holy Spirit are considered fully saved, although the Holy Scriptures say nothing about this, as Pentecostals teach. On the contrary, it is full of evidence denying their dogmatic claims.
All Pentecostal positions are based on an incorrect, distorted understanding of the Word of God.
The doctrine of the exclusive authority of Holy Scripture was first formulated by the Catholic monk Doctor of Theology Martin Luther. Thus he decided to “renounce the errors of the Roman Catholic Church", for many, as he believed, of the errors of the Catholic Church stem from the speculative fabrications of her theologians, who had lost respect for the authority of the Word of God. He tirelessly reminded that in Scripture there is no (which is absolutely true) teaching about purgatory, indulgences and many other fruits the superstition of Catholic theologians. But Luther did not stop there. Along with false tradition, he rejected the very necessity of tradition as such, proclaiming the Holy Scripture to be the only source of doctrine. Along with false tradition, Luther also rejected true tradition, without which it is impossible to understand the Holy Scripture. began to bother himself with the most responsible theological work of separating the chaff from the wheat (Matthew 13:23), and uprooted both.
As soon as Luther declared that the mind is free to interpret the Holy Scriptures, in the 16th century alone about 270 new sects arose, the same number as there had been in the Christian world over the previous 15 centuries. Sectarian differences of opinion have truly once again proven by the very history of their errors that without “Holy Tradition it is impossible to preserve the unity of understanding of the Holy Scriptures, and, consequently, religious unanimity.”
Pentecostal Teaching on Scripture
Following Luther, all Protestants, as well as Pentecostals, teach that the Bible is the only true source of knowledge of God, revealing the will of God to every person and indicating the path of salvation. Only Holy Scripture is the storehouse of the Christian faith and spiritual guidance for believers.
According to Pentecostals, Scripture contains everything a person needs to be saved. And everyone, if they want, can find the way to Christ: “These are written so that they might believe that Jesus is the Christ, the Son of God, and by believing they might have life in His name” (John 20:31).
However, a natural question arises. If everything in the Holy Scriptures is clear and understandable for Pentecostals, then why is their movement fragmented into hundreds of sects, each claiming to have an absolutely correct understanding of the Word of God? Why, for example, did Pentecostals have several mutually contradictory theological concepts about the manifestation of the gift of tongues, and why does the consideration of any specific provision of the Bible inevitably give rise to dozens of opinions?
Even within one direction, there are many interpretations of the Bible, which over time turn into a special “tradition”.
Orthodox teaching on Holy Scripture and Holy Tradition
The Orthodox Church teaches that Holy Scripture cannot be separated from Holy Tradition. History shows that even life in the Church without proper knowledge of Tradition does not save us from errors, and history provides us with many examples confirming this. The ancient heretics were often mistaken precisely because they rejected Tradition when explaining Scripture. Thus, the heretic Manes (2nd century) based on the words of the Holy Scripture “I and the Father are one” (John 10:30) founded an entire doctrine that denied the trinity of the Persons of the Divine. Now the heretic is succeeded by Oneness Pentecostals. The words of Scripture “My Father is greater than I” (John 14:28) served as the reason that Arius and his followers rejected the dogma of the equality of the Son of God with God the Father.
But there are still messages about the Persons of the Holy Trinity in the Holy Scriptures, on the basis of which we can draw theological conclusions. But what about such complex issues as the union of two natures in Christ, and others? To preserve intra-church peace and resolve these most complex theological issues, Ecumenical Councils were convened.
Protestants, incapable of deep creative doctrinal dogma, use definitions Ecumenical Councils, who are the true exponents of the Apostolic Tradition preserved in the Church. So, for example, it was in the question that in Christ two natures and two wills are united - human and Divine... There is no information about this in the Holy Scriptures.
Historical tradition testifies that having created the first people, Adam and Eve, God did not give them any scripture, but taught His Divine teaching orally. Next, God through righteous Abraham. Isaac and Jacob led the lives of his people. This continued from Adam to Moses, during which the first of the books of Holy Scripture appeared Old Testament. But even with the advent of Biblical books, oral teaching of divine truths did not lose any of its original meaning.
So after the Coming of Christ the Savior, the gospel gospel was spread and preserved mainly, especially in the first decades, through oral preaching or, what is the same, through Holy Tradition. We know that the Lord presented His teachings orally and did not leave any writings. It is also known that the holy Apostles, of whom there were twelve and seventy, preached to people orally all their lives. And only years later after the Ascension of the Lord Jesus Christ to Heaven, the first New Testament book appeared - the Gospel of Matthew.
We know the writings of the apostles John, Peter, Paul, Mark, Jude, Luke, James - the brother of the Lord. Thus, only seven of the total number of apostles left us their writings. What did the others do? Of course, they were not idle, but throughout their lives they preached the truth through the spoken word. The Holy Apostle Paul says that “for three years day and night without ceasing with tears” (Acts 20:31) he taught each of the Ephesian elders, and did not fail to tell them, if possible, the whole will of God (Acts 20:27). But where is this teaching of the Apostle recorded, if the letter to the Ephesians contains only six chapters?
The book of Acts says that the Lord, after His Resurrection, for forty days, spoke to His disciples about the Kingdom of God (Acts 1, 3). But this saying is not written down anywhere. And the fact that much of the teachings of Christians was not reflected in the books of the Holy Scriptures of the New Testament is apparently explained by the fact that the Apostles did not set themselves the goal of giving comprehensive answers to questions about the Church, salvation, etc., but wrote for edification those to whom the words of truth have already been preached.
Holy Scripture forbids us to interpret it without permission without the edification of the Church. Only deeply believers who have lived a truly spiritual life can do this. This is why many Holy Fathers write that the Gospel must be “read with life.” Only after one has passed the path indicated in the Holy Scriptures can this experience be passed on to others. Then one can exclaim like the Apostle Paul: “We do not corrupt the Word of God, as many do, but we preach sincerely, as from God, before God, in Christ” (2 Cor. 2:17).
Among Pentecostals, everyone considers himself saved, capable of instructing others. That is why among them there is such an almost painful craving for missionary work. Everyone preaches - both old and young. And this is with a superficial knowledge of Scripture, conditioned by youth. They repeat only those quotations that, in isolation from the context and spirit of Scripture, seem to confirm their teaching.
A favorite Pentecostal quote in their discussions of Scripture is: “Faith comes by hearing, and hearing by the word of God” (Rom. 10:17). Is it possible to say that the Apostle Paul by the Word of God means only the written teaching of the Savior, because a complete collection of New Testament books did not yet exist? Pentecostals interpret these words as if to acquire true faith it is enough only to read the Holy Scriptures.
The Lord Jesus Christ constantly taught His disciples, explaining everything that was said about Himself in Scripture (Luke 24:27), which testifies that “Jesus did many other things, but if they were to write about them in detail, then, I think, the world itself would not could contain written books,” writes Saint John the Theologian (John 21:25). That is why much of Christ’s teachings are transmitted orally and are not written down in the Holy Books.
Our Lord Jesus Christ taught His disciples not only in word, but certainly in deed, and this is another essential aspect of the tradition of the Church. The Savior was followed by His disciples - the Apostles.
The Apostle Paul approves of those who adhere to tradition (1 Cor. 11:2) and commands us to move away from those who act disorderly, and not according to the tradition of the Apostles (2 Thess. 3:6).
The Orthodox Tradition organically includes the decrees of the Ecumenical and Local Councils, the rules of the Holy Fathers and teachers of the Church. This, as it were, documents the line between Orthodoxy and heterodoxy. At the Council of Laodicea (2nd half of the 4th century) a canon of holy books was established. After this, persons who do not fully recognize it or include anything in it are considered non-catholic-minded. But didn’t the very compilation of the canon of authentic New Testament Scriptures become possible only thanks to the painstaking work of the bishops of the first centuries, who checked and collected the written works of the holy Apostles into a collection of books called the New Testament? Controversial books, not in all agreement with the apostolic tradition, presented as apostolic, were rejected as forged and apocryphal. It is clear that the Apostolic Tradition was of decisive importance in the formation of the canon of New Testament Scripture.
Only in the light of Tradition was it possible to resolve the most complex theological questions, as happened more than once in previous centuries. Figuratively speaking. Tradition is that fence, beyond which a person finds himself outside the Church.
We know that the Gospels and Apostolic Epistles did not appear suddenly and everywhere; before them, for many decades after the emergence of the Church, the source of instruction in the faith was not the Holy Scripture, but the Holy Tradition. For Orthodox consciousness the word of God and the oral preaching of the Apostles are initially equally authoritative. The Apostle Paul writes to the Thessalonians:
“Brethren, stand fast and hold to the tradition which you were taught either by word or by our letter” (2 Thess. 2:15).
So, Tradition is the totality of all revealed teachings - oral and written, and only their entirety makes it possible to comprehend the close relationship and meaning of Scripture and oral Tradition.
The Holy Scripture is approved on the basis of the Holy Tradition through in-depth study and spiritual testing for its compliance with the canonical books. In turn, Church Tradition, in order to distinguish the true Apostolic Tradition from the false, human one, needs Holy Scripture as an accurate expression of the will of God. From this it follows that the Holy Scripture is the written part of the Holy Tradition. This is the essential connection between Holy Scripture and Tradition.
As we see, the claims of Pentecostals, who claim that they are guided exclusively by the Word of God, are completely unfounded; on the contrary, having rejected the true Tradition of the Church, they invented their own, with the help of which they interpret Scripture, depriving themselves of its deeply historical understanding.
The spiritual thinker of the 3rd century Origen, noting the extreme importance of Sacred Tradition, writes: “We must preserve the church teaching handed down from the Apostles through the order of succession and remaining in the Churches even to this day: only such truth should be believed, which in no way deviates from the church and apostolic Traditions."
It is fitting for an Orthodox Christian to follow in everything the Word of God, which is revealed in the fullness necessary for salvation by the Holy Church of Christ, and to distance himself from every person who acts according to human tradition (Col. 2:8), and not to Apostolic Tradition (1 Tim. 6:20; 2 Tim. 1:13).
2.3 Pentecostal teaching about the Church
“The Church is a society of believers founded by the Lord Jesus Christ, redeemed by His suffering on the Cross, united among themselves, under the headship of Christ, by the one true faith, by a legal, ordained priesthood in succession from the Apostles, participating in the reception of the holy Sacraments, in which the grace of the Holy Spirit is given to receive Eternal Life."
The Church consists of earthly and heavenly inhabitants. The earthly Church - militant - carries out its mission under the grace-filled cover of the inhabitants of heaven, headed by Jesus Christ - the true God and the true man. On the other hand, the earthly Church also provides help and support through prayerful intercessions for all the dead.
There is only one true creed. The Savior everywhere and always taught about one Church: “I will build My Church, and the gates of hell will not prevail against it” (Matthew 16:18). Christ taught about one vine (John 15:1 - 6), about one sheepfold (John 10:1), about one flock (John 10:7 - 17). “One faith - one baptism” (Eph. 4:6), teaches the holy Apostle
There are many known communities of Pentecostals, Baptists, Adventists and others who call themselves Christian churches, but where then is the united Church? Such abstract concepts are created as the “invisible” church, to which belong the faithful or saints whom the Lord knows “by name.” They all claim that only faith saves, but at the same time, everyone understands faith in their own way. Hence the inexplicable, at first glance, abundance of “churches” that are unable to unite. There is no unity of the Spirit in them in the bond of peace (Eph. 4:3). Outwardly bound by heresy, they are doomed to mutual alienation.
Pentecostals argue that the Church does not need Apostolic Succession. It is written: “Where two or three are gathered in My name, there I am in the midst of them” (Matthew 18:20). Without any doubt, these words refer only to the true children of the Church and probably speak of some kind of private meeting of believers. Moreover, “two or three” is not yet the Church, as the Evangelist Matthew convincingly testifies (Matthew 18:15-17).
However, Pentecostals have their own critical arguments in favor of the current state of the church:
To better understand how the Pentecostal movement sees itself in the midst of Christian confession, let's do a little overview:
Already soon after the time of the apostles, the fatal deformation of the first community began. We see signs of this already in the appeal to the churches in the book of Revelation.
After all, before 250 AD there was no distinction between priests and laity. So Iraneus (died 202 AD), ranked among the “apostolic fathers of the church,” could still say: “All the righteous have priestly rank.” And Tertullian: “Aren’t we all believers priests?”
But soon a distortion of the original state begins: from the “presbyter” (Greek senior) at the end he becomes a priest; the community experiences an unbiblical division into salvation-giving priests and a salvation-receiving “flock.”
At the same time, the place of personal faith, repentance and experiences of faith is increasingly replaced by the sacrament that gives salvation. For example: in place of a personal decision to repentance and the subsequent rebirth, the sacrament of baptism takes the place, in the place of spiritual baptism - the sacrament of confirmation.
Thus an unbiblical folk or state church arises. If the Roman Caesar Diocletan (284 - 305) was still a cruel persecutor of Christians, then one of his followers Constantine the Great in 313 issues the so-called “decree of tolerance”, which allowed Christianity. And finally, Theodosius the Great (378 - 395) declares Christianity state religion. Now those who oppose forced baptism into Christianity are being persecuted. What a deformation of what the Bible shows as the community of Christ!
Currently, Pentecostal communities are making attempts to unite and call themselves the church of Christ. On March 27, 1991, the Church of the Union of Orthodox Christians of Russia was registered with the Ministry of Justice of the Russian Federation (over 100 thousand registered adherents of the Church, more than 600 communities). The national composition of the Union of HVEs of Russia: Russians, Ukrainians, Belarusians and representatives of more than 100 nationalities of Russia. There are communities in all 78 constituent entities of the Russian Federation. In March 1991, a congress of Pentecostals took place in Moscow. At it, the Union of Christians of the Evangelical Faith (Pentecostals) of the USSR was formed, a Presidium of 13 people was elected, republican Councils, regional Councils and the Union Council of senior elders were formed. In 1994, the Union was transformed into the Eurasian Union of Christians of the Evangelical Faith, registered by the Ministry of Justice of the Russian Federation. The declared purpose of the Union is to communicate its understanding of the Gospel to all nations in their own language.
The structure of the Union of HVE of Russia includes 23 regional associations covering regions, territories and republics of the Russian Federation. Only 10% of communities have houses of worship; the rest hold services in rented premises. Spiritual educational establishments: Moscow Theological Institute, Irkutsk Theological Institute, Bible schools in the regions. There is a seminary in Novosibirsk that prepares young members for pastoral ministry. The Union publishes the following magazines: “Reconciliator”, “With Faith, Hope, Love”, and has a joint editorial office of Christian radio and television programs.
It is obvious that the created structure is only a purely administrative association. Proof of this is the existence within the Pentecostal community itself large quantity“churches” that do not recognize this association.
For example: Russian Union of Christians of the Evangelical Faith ("CHURCH OF GOD") -
It is not a member of the HVE Union of the Russian Federation, it has state registration;. Association of Christian Missions -
It is not a member of the HBE Union and is an interregional coordination center for Pentecostal communities that consider the practice of registering religious organizations with government bodies unacceptable.: they deny the trinity of the Godhead and believe in one God, Jesus Christ. Because of this, they are sometimes called “Oneness”; there are 70 societies (more than 10 thousand members). They do not have a single center. There are registered in the Union itself (as of January 1, 1996 - 21 communities), and unregistered societies operating independently.
2.4 About the thousand-year kingdom-chiliasm
In all Pentecostal communities in our country and abroad, the dogma of the thousand-year reign of Christ with His chosen ones is necessarily present. It was included in their “creed” due to the fact that when this Protestant movement arose in the United States in the last century, participants in the “Movement of Saints” expected the imminent end of the world. All the signs seemed to be there. The war between North and South recently ended. The cruelty and debauchery that accompanied the rapid growth of American capitalism reigned everywhere. Newspapers and magazines of that time (70s - 80s of the 19th century) were full of articles and predictions about the Second Coming of Christ.
Professing chiliasm (from the Greek chilias - thousand), they expect, before the end of the world, the onset of the thousand-year reign of Christ on earth or in heaven. The chiliasts themselves were divided within themselves. Some are convinced that the Second Coming of Christ will occur after the thousand-year reign. Others are convinced that Christ will return before the "millennium." It is the latter who have the largest number of followers united in Christian communities evangelical faith, Evangelical Christians in the spirit of the Apostles, Christians of the Evangelical faith.
Pentecostals see the origins of this teaching in the 20th chapter of the Revelation of St. John the Theologian: “And I saw an angel descending from heaven, who had the key of the abyss and a great chain in his hand. He took the dragon, the ancient serpent, who is the devil and Satan, and he bound him for a thousand years, and cast him into the abyss, and shut him up, and put a seal over him, so that he would not deceive the nations any more, until the thousand years were completed... And I saw thrones and them sitting on them, to whom it was given to judge , and the souls of those who were beheaded for the testimony of Jesus and for the word of God, who did not worship the beast or his image, and did not receive his mark on their foreheads or on their hands. They lived and reigned with Christ for a thousand years" (Rev. 20: 1 - 6). ).
Pentecostals, however, are mistaken in referring this prophecy to future centuries, for it is not only an indication of the future, but also a narrative of the present. Only in this case does prophecy reveal the will of God and the meaning of His Providence in the world. Scripture itself tells us about this, including the book of Revelation. The angel turns to John: “Write what you saw, and what is, and what will happen after this” (Rev. 1:19). From which it follows that John wrote down many things that already existed in his time.
Very often the reason for Pentecostal error is the literal perception of what is written. The words of Revelation, where it is said that the Angel took the dragon and bound him, cannot be understood in a literal sense. This angel, who has the keys to the abyss, is Christ, who has, as Revelation says, “the keys to hell and death” (1:18). Only God can have such power. It is written that the Lord Jesus Christ bound the devil. This means he defeated him, deprived him of his strength, about which there is a lot of evidence in Scripture.
The Apostle Paul in his letter to the Hebrews writes that Christ took on flesh and blood for this purpose, so that “by His death he might destroy the power of him who had the power of death, that is, the devil” (Heb. 2:14).
The devil ruled over the whole world, over all the people (Eph. 2:2), introducing sin into the world and death through sin (Rom. 5:12). The Lord defeated the devil and already deprived him of his power over the world and people. The Apostle Paul, with this in mind, exclaims in his first letter to the Corinthians:
"Death! where is your sting? hell! where is your victory?" (1 Cor. 15:55). The Apostle John says that Christ came into the world for this purpose, to destroy the works of the devil (1 John 3:8).
The Pharisees accused the Savior of doing His works by the power of Beelzebub, to which He replied: “How can anyone enter the house of a strong man and plunder his things, unless he first binds the strong man?” (Matt. 12:29). This indicates to us that the Lord bound the devil, as stated in the twentieth chapter of Revelation.
The Lord Jesus Christ himself says: “I saw Satan fall from heaven like lightning” (Luke 10:18). In the same way, the apostles Peter and Jude in their epistles equally point out that “God did not spare the angels who sinned, but, having bound them in chains of hellish darkness, he handed them over to be kept in judgment for punishment” (2 Pet. 2:4).
Thus, from the Word of God it follows quite clearly that the Lord already linked the devil, cast down and imprisoned him in the abyss. He did this by His Coming, His Death, Resurrection and Ascension.
Let the devil walk around us like a lion, looking for someone to devour (1 Pet. 5:8), let us have a constant struggle with him and his forces. For us, if we are armed with the power of Christ, the devil must appear overthrown , exhausted, imprisoned in the abyss. So, the millennial kingdom has already begun from the time when the Lord bound the devil and founded the Kingdom of God on earth, i.e. His Church, which is the Kingdom of Grace. The Apocalypse speaks about him (Rev. 20: 1 - 6).
A thousand years is not a calendar date. In the Bible, in the story of the creation of the world, it says that there was day and night, evening and morning, the first, second, third day. But who will argue that before the act of creation of the Earth and the Sun, the day was essentially an earthly day - twenty-four hours? (Gen. 1, 5, 8).
No, the thousand years mentioned in Revelation should not be taken as ordinary chronology. “With the Lord,” writes the Apostle Peter, “one day is as a thousand years, and a thousand years as one day” (2 Pet. 3:8). The Creator has His own special account of time, not the same as that of people. “A thousand years are like yesterday in your sight,” writes the holy king and prophet David (Ps. 89:5).
The Kingdom of Christ has already begun, and there is much evidence of this from the Holy Scriptures. Thus, the Savior says that the Kingdom of God has already reached us, as John the Baptist also taught, saying: “Repent, for the Kingdom of Heaven is at hand” (Matthew 3:2). The expectations of the sectarians of some obviously revealed thousand-year kingdom are fruitless. The Kingdom of God will not come in a noticeable way, it is within us (Luke 17:19), and there is righteousness, “peace and joy in the Holy Spirit” (Rom. 14:17).
Persisting in their error, Pentecostals point to the narrative of Revelation, which speaks of the first and second Resurrection (Rev. 20: 5 - 15). The first Resurrection, in their opinion, will be for those awaiting the millennial kingdom.
Well, we Orthodox know that in order to enter the blessed earthly kingdom of Christ, which began on the Day of Holy Pentecost, we must first rise from “water and the Spirit” (John 3:5), awaken from sinful sleep. The Sacrament of Baptism is therefore called “our resurrection” in the Holy Scriptures. We were buried in baptism with the Lord Jesus Christ and were “raised with Him” by faith in the power of God, “who raised Him from the dead” (Col. 2:12). Thus, the Epistle to the Ephesians says that God quickened us with Christ, who were dead in trespasses, and “raised us with Him” (Eph. 2:1-6).
Orthodox believers died to sin and rose again with Christ. This is ours first death and our first resurrection spoken of in Revelation.
For the true believer second death(Rev. 20:6), i.e. the separation of the soul from the body will not be a regrettable event. “We look forward to new heavens and a new earth, in which righteousness dwells” (2 Peter 3:13). After the Second Coming, we will be resurrected with renewed flesh, which will no longer be subject to illness and suffering.
The Word of God clearly teaches what will happen Resurrection of the Dead with the righteous and the unjust (Acts 24:15). When the Lord comes for the second time and sits on His throne, all nations will be gathered before Him (Matthew 25:31), who must appear before the Judgment Seat of Christ and answer for their deeds (2 Cor. 5:10). After which the righteous will go into eternal life, and sinners into eternal torment (Matthew 25:46).
In fairness, we note that at present Pentecostals (HEB, HVE, EHDA) pass over in silence the dogma of the millennial kingdom. Apparently, some of them follow the order of the head of the EHDA, N.P. Smorodin, who bequeathed to remind only highly spiritual Christians of this.
As has happened more than once, Pentecostals tend to interpret the texts of Scripture purely in terms of the future guarantee of heavenly life, neglecting the present, earthly life. For an Orthodox Christian it is obvious that if he leads a pious Christian life, then he ceases to be among the children of God’s wrath. The words “whoever believes in Him is not condemned” indicate the present moment of a person’s current life. “He who hears My word and believes in Him who sent Me,” says the Lord, “does not come into judgment, but has passed from death to life” (John 5:24). It is quite obvious that it is said here about earthly life, and not about the future, as well as about spiritual death, but not physical death.
Holy Scripture teaches with all certainty about the universal judgment of Christ. Truly depressing is the error of the Pentecostals, who did not understand the words of the Savior that all those who rest in the tombs “will hear the voice of the Son of God, and those who have done good will come forth into the resurrection of life, and those who have done evil into the resurrection of condemnation” (John 5:28 - 29).
The Apostles testify to the same thing. “We all,” writes Saint Paul, “must appear before the judgment seat of Christ, so that each one may receive what he has done while living in the body, whether good or bad” (Cor. 5:10). “We will all appear at the judgment seat of Christ... So, each of us will give an account for himself to God” (Rom. 14: 10 - 12).
Pentecostalism) - evangelical Christians, followers of Pentecostalism, one of the directions of Protestantism. On the territory of Russia, to distinguish themselves from the Evangelical Christians (Prokhanovites), who, according to their teachings, were closer to Baptists, they preferred to be called Christians of the Evangelical Faith - HVE or Christians of the Evangelical Faith - HEV, at the moment this name is an integral part of the name of the confessions of this direction in the CIS.General information
Pentecostalism is one of the late Protestant movements of Christianity that arose at the beginning of the 20th century in the USA. Its ideological origins lie in the religious and philosophical movement of revivalism (eng. revival- “revival, awakening”), which arose in the 18th century among followers of a number of Protestant churches in the USA, England and other countries, and in the “Holiness Movement” that developed within its framework. Holiness Movement).
Pentecostals place special importance on the baptism of the Holy Spirit, understanding it as a special spiritual experience, often accompanied by various emotions, at the moment of which the power of the Holy Spirit descends on the regenerated believer. Pentecostals consider this experience identical to that experienced by the apostles on the fiftieth day after the resurrection of Christ. And since that day is called the day of Pentecost, hence the name "Pentecostals".
Pentecostals believe that the power a believer receives through the Baptism of the Holy Spirit is manifested outwardly by speaking in tongues (cf. Acts 2:4, 10:44-46, 19:6). A specific understanding of the phenomenon of “speaking in other tongues” (glossolalia) is distinctive feature Pentecostals. Pentecostals believe that there is a gift of speaking in other tongues, which is manifested in spontaneous speaking in foreign tongues during evangelism, as well as the gift of prophecy, but there is also prayer with the Holy Spirit, which is speaking in the tongues of “angels” (cf. Rom. 8:26, Eph. 6:18).
Christians of Pentecostal denominations believe that the Holy Spirit also gives the gifts of words of wisdom, words of knowledge, faith, healing, miracles, prophecy, discerning of spirits, interpretation of tongues, according to the Bible.
Among Pentecostals, the sacraments of water baptism and the Lord's Supper (communion, or breaking of bread) have a special place. The following rites are also recognized: marriage, blessing of children, prayer for the healing of the sick, laying on of hands, and sometimes washing of feet (during communion).
Throughout its existence, an important aspect of Pentecostal theology has been the “teaching of piety,” calling followers to a righteous life based on the Holy Scriptures: abstinence from alcohol, smoking, drugs, gambling, morality in matters of family and marriage, and hard work.
Traditional conservative Pentecostals do not use weapons against people. Some Pentecostals adhere to the doctrine of “non-resistance to evil” and do not take up arms under any circumstances (as they believe, like Christ and the apostles, who died a martyr’s death without using any forceful methods of defense).
Recent years have seen the growth of Pentecostal churches around the world.
Background
Charles Finney
The next stage in the prehistory of the movement is associated with the name of the 19th century preacher Charles Grandison Finney. He became a believer at the age of 21 and became known as a preacher of repentance and revival. Preaching for 50 years in the USA, England and Scotland, he won thousands of souls to Christ. Speaking about the need for the baptism in the Holy Spirit, Finney cited his personal experience as an example, using the term (“baptism in the Holy Spirit”) for the first time. This is how he describes it:“Clearly and distinctly, surrounded by a wonderful radiance, the image of Jesus Christ clearly appeared before my soul, so that I think that we met face to face. He did not say a word, but looked at me with such a look that I fell to the dust before Him, as if broken, I sank to His feet and cried like a child. How long, bowing, I stood in adoration I don’t know, but as soon as I decided to take a chair near the fireplace and sit down, the Spirit of God poured out on me and pierced me all over; filled spirit, soul and body, although I had never heard of D.’s baptism with the Saint, much less expected it, and did not pray for anything like that.”
Dwight Moody (Moody)
Another person who played very important role, was Dwight L. Moody. Lived in the second half of the 19th century. At the age of 38 he began his first evangelistic campaign. In 71, he began to pray to be baptized in the Holy Spirit and a few days later experienced the desired state.
He founded the Moody Bible Institute of Chicago and appointed a man named R. A. Torrey as the director of this institute, who paid great attention to this issue in his sermons and preached constantly on it. After Moody's sermons, communities were created where people prophesied, spoke in other tongues, and prayed for healings and other miracles, although he did not emphasize this.
Holiness Movement and Keswick Movement
Waking up on Azusa Street
The Norwegian clergyman of the Episcopal Methodist Church, Thomas Ball Barratt, having become acquainted with Pentecostal teaching in the United States, was baptized in the Holy Spirit. He brought the message of Pentecostalism to Europe, Scandinavia and the Baltic states. Pentecostalism met with the strongest resistance in Germany. What happened at the meetings of Pentecostal preachers was perceived as the work of Satan, and in response, members of a number of evangelical churches in 1910 drew up the “Berlin Declaration”, which stated that the Pentecostal movement had its origin not in God, but in the devil. It was equated with the occult. Germany was closed to the Pentecostal movement for a long time.
Oneness Pentecostals
Among Christians of various denominations, there are often followers of the doctrine of the uniqueness of God (In short: God the Father, God the Son, God the Holy Spirit - there are not three different persons, but one God who appeared in the flesh, in the person of Jesus Christ. Matthew 1:20, 1 - Timothy 3:16)). In the history of Pentecostalism in Russia, there are also believers who agree with this teaching, the so-called “Smorodinians” (from the surname of the community leader, Smorodin). Other names: “Evangelical Christians in the spirit of the apostles”, “Oneness”.
Pentecostal movement in Russia
History of the movement
Currently, there are three main associations operating in Russia:
- Russian Church of Christians of the Evangelical Faith (RCCFE)
- United Church of Christians of the Evangelical Faith (UCEC)
- Russian United Union of Christians of the Evangelical Faith (ROSHVE)
There are serious discrepancies in the theological doctrines and practical understanding of Christianity among traditional Pentecostals and charismatics; some of the disagreements are reflected in the articles liberalism in Christianity and conservatism in Christianity.
In 1995, part of the communities led by S. V. Ryakhovsky separated from the OCCHE and the Russian United Union of Christians of the Evangelical Faith was created, which became one of the main associations Pentecostal churches of Russia.
There is also a Union of Independent Pentecostal Churches and individual independent congregations.
Charismatic Pentecostals are very active in the social sphere. According to R.N. Lunkin, the Nizhny Novgorod local church "Loza", which belongs to the charismatic "branch" of Pentecostalism, provides assistance to orphanages, boarding schools, helps the hematology fund, and conducts children's camps for everyone.
In the fall of 2012, the temporary prayer house of the Church of Pentecostal Christians “Holy Trinity” in the Novokosino district (Moscow) was demolished as a result of a territorial dispute with the Moscow authorities.
see also
- Russian United Union of Christians of the Evangelical Faith
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Notes
Literature
- Lunkin, R. N. Pentecostals in Russia: dangers and achievements of “new Christianity” // Religion and Society: Essays on the religious life of modern Russia / Rep. ed. and comp. S. B. Filatov. M.; St. Petersburg, 2001, pp. 336-360.
- Lunkin, R. N. .
- Lunkin, R. N. Pentecostalism and the charismatic movement// Modern religious life in Russia. Experience of systematic description / Rep. ed. M. Burdo, S. B. Filatov. T. II. M., Keston Institute - Logos, 2003. pp. 241-387.
- Lunkin, R. N. Traditional Pentecostals in Russia. - East-West Church & Ministry Report (The Global Center, Samford University), Vol. 12, Summer 2004, No. 3, p. 4-7.
- Löfstedt, T. From Sect to Denomination: The Russian Church of Evangelical Christians. - In: Global Pentecostalism: Encounters with Other Religious Traditions. Ed. by David Westerlund. London, I. B. Tauris, 2009 (Library of Modern Religion Series), 157-178.
Links
- - Franchuk V.I. Russia asked the Lord for rain.
- - one of the few sites of registered conservative Pentecostals
- - conversation between religious scholar Roman Lunkin and Georgy Babiy, a representative of traditional Pentecostals
- - (OCHVE), washing traditional Pentecostals in Russia
- OTSKHVE. Archive of fraternity newspapers and magazines
- Russia - official website of the United Church of Christians of Evangelical Faith of Russia
- - official website of the Russian Church of Christians of the Evangelical Faith
- - official website of the Russian Assemblies of God Christians of the Evangelical Pentecostal faith
- - official website of the Russian United Union of Christians of the Evangelical Faith
- on archipelag.ru (Nizhny Novgorod region)
Passage describing Pentecostalism
“I told you,” Natasha answered, “that I have no will, how can you not understand this: I love him!”“Then I won’t let this happen, I’ll tell you,” Sonya screamed with tears breaking through.
“What are you doing, for God’s sake... If you tell me, you are my enemy,” Natasha spoke. - You want my misfortune, you want us to be separated...
Seeing this fear of Natasha, Sonya cried tears of shame and pity for her friend.
- But what happened between you? – she asked. -What did he tell you? Why doesn't he go to the house?
Natasha did not answer her question.
“For God’s sake, Sonya, don’t tell anyone, don’t torture me,” Natasha begged. – You remember that you cannot interfere in such matters. I opened it for you...
– But why these secrets! Why doesn't he go to the house? – Sonya asked. - Why doesn’t he directly seek your hand? After all, Prince Andrei gave you complete freedom, if that’s the case; but I don't believe it. Natasha, have you thought about what secret reasons there could be?
Natasha looked at Sonya with surprised eyes. Apparently, this was the first time she had asked this question and she didn’t know how to answer it.
– I don’t know what the reasons are. But there are reasons!
Sonya sighed and shook her head in disbelief.
“If there were reasons...” she began. But Natasha, guessing her doubt, interrupted her in fear.
- Sonya, you can’t doubt him, you can’t, you can’t, do you understand? – she shouted.
– Does he love you?
- Does he love you? – Natasha repeated with a smile of regret about her friend’s lack of understanding. – You read the letter, did you see it?
- But what if he is an ignoble person?
– Is he!... an ignoble person? If only you knew! - Natasha said.
“If he is a noble man, then he must either declare his intention or stop seeing you; and if you don’t want to do this, then I will do it, I will write to him, I will tell dad,” Sonya said decisively.
- Yes, I can’t live without him! – Natasha shouted.
- Natasha, I don’t understand you. And what are you saying! Remember your father, Nicolas.
“I don’t need anyone, I don’t love anyone but him.” How dare you say that he is ignoble? Don't you know that I love him? – Natasha shouted. “Sonya, go away, I don’t want to quarrel with you, go away, for God’s sake go away: you see how I’m suffering,” Natasha shouted angrily in a restrained, irritated and desperate voice. Sonya burst into tears and ran out of the room.
Natasha went to the table and, without thinking for a minute, wrote that answer to Princess Marya, which she could not write the whole morning. In this letter, she briefly wrote to Princess Marya that all their misunderstandings were over, that, taking advantage of the generosity of Prince Andrei, who, when leaving, gave her freedom, she asks her to forget everything and forgive her if she is guilty before her, but that she cannot be his wife . It all seemed so easy, simple and clear to her at that moment.
On Friday the Rostovs were supposed to go to the village, and on Wednesday the count went with the buyer to his village near Moscow.
On the day of the count's departure, Sonya and Natasha were invited to a big dinner with the Karagins, and Marya Dmitrievna took them. At this dinner, Natasha again met with Anatole, and Sonya noticed that Natasha was saying something to him, wanting not to be heard, and throughout the dinner she was even more excited than before. When they returned home, Natasha was the first to begin with Sonya the explanation that her friend was waiting for.
“You, Sonya, said all sorts of stupid things about him,” Natasha began in a meek voice, the voice that children use when they want to be praised. - We explained it to him today.
- Well, what, what? Well, what did he say? Natasha, how glad I am that you are not angry with me. Tell me everything, the whole truth. What did he say?
Natasha thought about it.
- Oh Sonya, if only you knew him like I do! He said... He asked me about how I promised Bolkonsky. He was glad that it was up to me to refuse him.
Sonya sighed sadly.
“But you didn’t refuse Bolkonsky,” she said.
- Or maybe I refused! Maybe it's all over with Bolkonsky. Why do you think so badly of me?
- I don’t think anything, I just don’t understand it...
- Wait, Sonya, you will understand everything. You will see what kind of person he is. Don't think bad things about me or him.
– I don’t think anything bad about anyone: I love everyone and feel sorry for everyone. But what should I do?
Sonya did not give in to the gentle tone with which Natasha addressed her. The softer and more searching the expression on Natasha’s face was, the more serious and stern Sonya’s face was.
“Natasha,” she said, “you asked me not to talk to you, I didn’t, now you started it yourself.” Natasha, I don't believe him. Why this secret?
- Again, again! – Natasha interrupted.
– Natasha, I’m afraid for you.
- What to be afraid of?
“I’m afraid that you will destroy yourself,” Sonya said decisively, herself frightened by what she said.
Natasha's face again expressed anger.
“And I will destroy, I will destroy, I will destroy myself as quickly as possible.” None of your business. It will feel bad not for you, but for me. Leave me, leave me. I hate you.
- Natasha! – Sonya cried out in fear.
- I hate it, I hate it! And you are my enemy forever!
Natasha ran out of the room.
Natasha no longer spoke to Sonya and avoided her. With the same expression of excited surprise and criminality, she walked around the rooms, taking up first this or that activity and immediately abandoning them.
No matter how hard it was for Sonya, she kept an eye on her friend.
On the eve of the day on which the count was supposed to return, Sonya noticed that Natasha had been sitting all morning at the living room window, as if expecting something, and that she made some kind of sign to a passing military man, whom Sonya mistook for Anatole.
Sonya began to observe her friend even more carefully and noticed that Natasha was in a strange and unnatural state all the time during lunch and evening (she answered questions asked to her at random, started and did not finish sentences, laughed at everything).
After tea, Sonya saw a timid girl's maid waiting for her at Natasha's door. She let her through and, listening at the door, learned that a letter had been delivered again. And suddenly it became clear to Sonya that Natasha had some terrible plan for this evening. Sonya knocked on her door. Natasha didn't let her in.
“She'll run away with him! thought Sonya. She is capable of anything. Today there was something especially pitiful and determined in her face. She cried, saying goodbye to her uncle, Sonya recalled. Yes, it’s true, she’s running with him, but what should I do?” thought Sonya, now recalling those signs that clearly proved why Natasha had some terrible intention. “There is no count. What should I do, write to Kuragin, demanding an explanation from him? But who tells him to answer? Write to Pierre, as Prince Andrei asked, in case of an accident?... But maybe, in fact, she has already refused Bolkonsky (she sent a letter to Princess Marya yesterday). There’s no uncle!” It seemed terrible to Sonya to tell Marya Dmitrievna, who believed so much in Natasha. “But one way or another,” Sonya thought, standing in the dark corridor: now or never the time has come to prove that I remember the benefits of their family and love Nicolas. No, even if I don’t sleep for three nights, I won’t leave this corridor and forcefully let her in, and I won’t let shame fall on their family,” she thought.
Anatole recently moved in with Dolokhov. The plan to kidnap Rostova had been thought out and prepared by Dolokhov for several days, and on the day when Sonya, having overheard Natasha at the door, decided to protect her, this plan had to be carried out. Natasha promised to go out to Kuragin’s back porch at ten o’clock in the evening. Kuragin had to put her in a prepared troika and take her 60 versts from Moscow to the village of Kamenka, where a disrobed priest was prepared who was supposed to marry them. In Kamenka, a setup was ready that was supposed to take them to the Warsaw road and there they were supposed to ride abroad on postal ones.
Anatole had a passport, and a travel document, and ten thousand money taken from his sister, and ten thousand borrowed through Dolokhov.
Two witnesses - Khvostikov, a former clerk, whom Dolokhov used for games, and Makarin, a retired hussar, a good-natured and weak man who had boundless love for Kuragin - were sitting in the first room having tea.
In Dolokhov’s large office, decorated from walls to ceiling with Persian carpets, bear skins and weapons, Dolokhov sat in a traveling beshmet and boots in front of an open bureau on which lay abacus and stacks of money. Anatole, in an unbuttoned uniform, walked from the room where the witnesses were sitting, through the office into the back room, where his French footman and others were packing the last things. Dolokhov counted the money and wrote it down.
“Well,” he said, “Khvostikov needs to be given two thousand.”
“Well, give it to me,” said Anatole.
– Makarka (that’s what they called Makarina), this one will selflessly go through fire and water for you. Well, the score is over,” said Dolokhov, showing him the note. - So?
“Yes, of course, so,” said Anatole, apparently not listening to Dolokhov and with a smile that never left his face, looking ahead of him.
Dolokhov slammed the bureau and turned to Anatoly with a mocking smile.
– You know what, give it all up: there’s still time! - he said.
- Fool! - said Anatole. - Stop talking nonsense. If only you knew... The devil knows what it is!
“Come on,” said Dolokhov. - I'm telling you the truth. Is this a joke you're starting?
- Well, again, teasing again? Go to hell! Eh?...” Anatole said with a wince. - Really, I have no time for your stupid jokes. - And he left the room.
Dolokhov smiled contemptuously and condescendingly when Anatole left.
“Wait,” he said after Anatoly, “I’m not joking, I mean business, come, come here.”
Anatole entered the room again and, trying to concentrate his attention, looked at Dolokhov, obviously involuntarily submitting to him.
– Listen to me, I’m telling you for the last time. Why should I joke with you? Did I contradict you? Who arranged everything for you, who found the priest, who took the passport, who got the money? All I.
- Well, thank you. Do you think I'm not grateful to you? – Anatol sighed and hugged Dolokhov.
“I helped you, but I still have to tell you the truth: it’s a dangerous matter and, if you look at it, stupid.” Well, you take her away, okay. Will they leave it like this? It turns out that you are married. After all, they will bring you to criminal court...
- Ah! nonsense, nonsense! – Anatole spoke again, wincing. - After all, I explained it to you. A? - And Anatole, with that special passion (which stupid people have) for the conclusion that they reach with their minds, repeated the reasoning that he repeated to Dolokhov a hundred times. “After all, I explained it to you, I decided: if this marriage is invalid,” he said, bending his finger, “then I don’t answer; Well, if it’s real, it doesn’t matter: no one abroad will know this, right? And don't talk, don't talk, don't talk!
- Really, come on! You will only tie yourself...
“Get to hell,” said Anatole and, holding his hair, he went into another room and immediately returned and sat down with his feet on a chair close in front of Dolokhov. - The devil knows what it is! A? Look how it beats! “He took Dolokhov’s hand and put it to his heart. - Ah! quel pied, mon cher, quel regard! Undeesse!! [ABOUT! What a leg, my friend, what a look! Goddess!!] Huh?
Dolokhov, smiling coldly and shining with his beautiful, insolent eyes, looked at him, apparently wanting to have more fun with him.
- Well, the money will come out, then what?
- What then? A? – Anatole repeated with sincere bewilderment at the thought of the future. - What then? I don’t know what’s there... Well, what nonsense to talk about! – He looked at his watch. - It's time!
Anatole went into the back room.
- Well, will you be there soon? Digging around here! - he shouted at the servants.
Dolokhov removed the money and, shouting to the man to order food and drink for the road, he entered the room where Khvostikov and Makarin were sitting.
Anatole was lying in the office, leaning on his arm, on the sofa, smiling thoughtfully and gently whispering something to himself with his beautiful mouth.
- Go, eat something. Well, have a drink! - Dolokhov shouted to him from another room.
- Don't want! – Anatole answered, still continuing to smile.
- Go, Balaga has arrived.
Anatole stood up and entered the dining room. Balaga was a well-known troika driver, who had known Dolokhov and Anatoly for six years and served them with his troikas. More than once, when Anatole’s regiment was stationed in Tver, he took him out of Tver in the evening, delivered him to Moscow by dawn, and took him away the next day at night. More than once he took Dolokhov away from pursuit, more than once he took them around the city with gypsies and ladies, as Balaga called them. More than once he crushed people and cab drivers around Moscow with their work, and his gentlemen, as he called them, always rescued him. He drove more than one horse under them. More than once he was beaten by them, more than once they plied him with champagne and Madeira, which he loved, and he knew more than one thing behind each of them that an ordinary person would have deserved Siberia long ago. In their revelry, they often invited Balaga, forced him to drink and dance with the gypsies, and more than one thousand of their money passed through his hands. Serving them, he risked both his life and his skin twenty times a year, and at their work he killed more horses than they overpaid him in money. But he loved them, loved this crazy ride, eighteen miles an hour, loved to overturn a cab driver and crush a pedestrian in Moscow, and fly at full gallop through the Moscow streets. He loved to hear this wild cry of drunken voices behind him: “Go! let's go!" whereas it was already impossible to drive faster; He loved to pull the man's neck painfully, who was already neither alive nor dead, avoiding him. "Real gentlemen!" he thought.
Anatole and Dolokhov also loved Balaga for his riding skill and because he loved the same things as they did. Balaga dressed up with others, charged twenty-five rubles for a two-hour ride, and only occasionally went with others himself, but more often he sent his fellows. But with his masters, as he called them, he always traveled himself and never demanded anything for his work. Only having learned through the valets the time when there was money, he came every few months in the morning, sober and, bowing low, asked to help him out. The gentlemen always imprisoned him.
“Release me, Father Fyodor Ivanovich or your Excellency,” he said. - He’s completely lost his mind, go to the fair, lend what you can.
Both Anatol and Dolokhov, when they had money, gave him a thousand and two rubles.
Balaga was fair-haired, with a red face and especially a red, thick neck, a squat, snub-nosed man, about twenty-seven, with sparkling small eyes and a small beard. He was dressed in a thin blue caftan lined with silk, over a sheepskin coat.
He crossed himself at the front corner and approached Dolokhov, extending his black, small hand.
- Fyodor Ivanovich! - he said, bowing.
- Great, brother. - Well, here he is.
“Hello, your Excellency,” he said to Anatoly as he entered and also extended his hand.
“I’m telling you, Balaga,” said Anatole, putting his hands on his shoulders, “do you love me or not?” A? Now you've done your service... Which ones did you come to? A?
“As the ambassador ordered, on your animals,” said Balaga.
- Well, do you hear, Balaga! Kill all three and come at three o'clock. A?
- How will you kill, what will we go on? - Balaga said, winking.
- Well, I’ll break your face, don’t joke! – Anatole suddenly shouted, rolling his eyes.
“Why joke,” the coachman said, chuckling. - Will I be sorry for my masters? As long as the horses can gallop, we will ride.
- A! - said Anatole. - Well, sit down.
- Well, sit down! - said Dolokhov.
- I’ll wait, Fyodor Ivanovich.
“Sit down, lie, drink,” said Anatole and poured him a large glass of Madeira. The coachman's eyes lit up at the wine. Refusing for the sake of decency, he drank and wiped himself with a red silk handkerchief that lay in his hat.
- Well, when to go, Your Excellency?
- Well... (Anatole looked at his watch) let’s go now. Look, Balaga. A? Will you be in time?
- Yes, how about departure - will he be happy, otherwise why not be in time? - said Balaga. “They delivered it to Tver and arrived at seven o’clock.” You probably remember, Your Excellency.
“You know, I once went from Tver for Christmas,” said Anatole with a smile of memory, turning to Makarin, who looked at Kuragin with all his eyes. – Do you believe, Makarka, that it was breathtaking how we flew. We drove into the convoy and jumped over two carts. A?
- There were horses! - Balaga continued the story. “I then locked the young ones attached to the Kaurom,” he turned to Dolokhov, “so would you believe it, Fyodor Ivanovich, the animals flew 60 miles; I couldn’t hold it, my hands were numb, it was freezing. He threw down the reins, holding it, Your Excellency, himself, and fell into the sleigh. So it’s not like you can’t just drive it, you can’t keep it there. At three o'clock the devils reported. Only the left one died.
Anatole left the room and a few minutes later returned in a fur coat belted with a silver belt and a sable hat, smartly placed on his side and suiting his handsome face very well. Looking in the mirror and in the same position that he took in front of the mirror, standing in front of Dolokhov, he took a glass of wine.
“Well, Fedya, goodbye, thank you for everything, goodbye,” said Anatole. “Well, comrades, friends... he thought about... - my youth... goodbye,” he turned to Makarin and the others.
Despite the fact that they were all traveling with him, Anatole apparently wanted to make something touching and solemn out of this address to his comrades. He spoke in a slow, loud voice and with his chest out, he swayed with one leg. - Everyone take glasses; and you, Balaga. Well, comrades, friends of my youth, we had a blast, we lived, we had a blast. A? Now, when will we meet? I'll go abroad. Long lived, goodbye guys. For health! Hurray!.. - he said, drank his glass and slammed it on the ground.
“Be healthy,” said Balaga, also drinking his glass and wiping himself with a handkerchief. Makarin hugged Anatole with tears in his eyes. “Eh, prince, how sad I am to part with you,” he said.
- Go, go! - Anatole shouted.
Balaga was about to leave the room.
“No, stop,” said Anatole. - Close the doors, I need to sit down. Like this. - They closed the doors and everyone sat down.
- Well, now march, guys! - Anatole said standing up.
The footman Joseph handed Anatoly a bag and a saber, and everyone went out into the hall.
-Where is the fur coat? - said Dolokhov. - Hey, Ignatka! Go to Matryona Matveevna, ask for a fur coat, a sable cloak. “I heard how they were taking away,” Dolokhov said with a wink. - After all, she will jump out neither alive nor dead, in what she was sitting at home; you hesitate a little, there are tears, and dad, and mom, and now she’s cold and back - and you take her in a fur coat right away and carry her to the sleigh.
The footman brought a woman's fox cloak.
- Fool, I told you sable. Hey, Matryoshka, sable! – he shouted so that his voice was heard far across the rooms.
A beautiful, thin and pale gypsy woman, with shiny black eyes and black, curly, bluish-tinged hair, in a red shawl, ran out with a sable cloak on her arm.
“Well, I’m not sorry, you take it,” she said, apparently timid in front of her master and regretting the cloak.
Dolokhov, without answering her, took the fur coat, threw it on Matryosha and wrapped her up.
“That’s it,” said Dolokhov. “And then like this,” he said, and lifted the collar near her head, leaving it only slightly open in front of her face. - Then like this, see? - and he moved Anatole’s head to the hole left by the collar, from which Matryosha’s brilliant smile could be seen.
“Well, goodbye, Matryosha,” said Anatole, kissing her. - Eh, my revelry is over here! Bow to Steshka. Well, goodbye! Goodbye, Matryosha; wish me happiness.
“Well, God grant you, prince, great happiness,” said Matryosha, with her gypsy accent.
There were two troikas standing at the porch, two young coachmen were holding them. Balaga sat down on the front three, and, raising his elbows high, slowly took apart the reins. Anatol and Dolokhov sat down with him. Makarin, Khvostikov and the footman sat in the other three.
- Are you ready, or what? – asked Balaga.
- Let go! - he shouted, wrapping the reins around his hands, and the troika began to rush down Nikitsky Boulevard.
- Whoa! Come on, hey!... Whoa, - you could only hear the cry of Balaga and the young man sitting on the box. On Arbat Square, the troika hit a carriage, something crackled, a scream was heard, and the troika flew down Arbat.
Having given two ends along Podnovinsky, Balaga began to hold back and, returning back, stopped the horses at the intersection of Staraya Konyushennaya.
The good fellow jumped down to hold the horses' bridles, Anatol and Dolokhov walked along the sidewalk. Approaching the gate, Dolokhov whistled. The whistle responded to him and after that the maid ran out.
“Go into the yard, otherwise it’s obvious he’ll come out now,” she said.
Dolokhov remained at the gate. Anatole followed the maid into the yard, turned the corner and ran onto the porch.
Gavrilo, Marya Dmitrievna’s huge traveling footman, met Anatoly.
“Please see the lady,” the footman said in a deep voice, blocking the way from the door.
- Which lady? Who are you? – Anatole asked in a breathless whisper.
- Please, I've been ordered to bring him.
- Kuragin! back,” Dolokhov shouted. - Treason! Back!
Dolokhov, at the gate where he stopped, was struggling with the janitor, who was trying to lock the gate behind Anatoly as he entered. Dolokhov, with his last effort, pushed the janitor away and, grabbing Anatoly as he ran out by the hand, pulled him out the gate and ran with him back to the troika.
Among Pentecostals, the sacraments of water baptism and the Lord's Supper (communion or breaking of bread) have a special place. The following rites are also recognized: marriage, blessing of children, prayer for the healing of the sick, laying on of hands, and sometimes washing of feet (during communion).
Throughout its existence, the basis of Pentecostal theology has been the “teaching of piety,” based on the Holy Scriptures, calling followers to a righteous life: abstinence from alcohol, smoking, drugs, gambling, morality in matters of marriage, and hard work.
Traditional conservative Pentecostals do not use weapons against people, except in cases of self-defense in a desperate situation. Some Pentecostals adhere to the doctrine of “non-resistance to evil” and do not take up arms under any circumstances (as they believe, like Christ and the apostles, who died a martyr’s death without using any forceful methods of defense). During the years of persecution in the USSR in the 20th century, many of these Pentecostals were convicted for refusing to take the oath and take up arms (they did not refuse to serve in the army).
Recent years have seen the growth of Pentecostal churches around the world, especially in Asia and Africa.
Background
The Pentecostal movement appeared on the territory of Tsarist Russia in the early years of the 20th century. It appeared as a result of the merger of several earlier movements, but quickly acquired quite characteristic and independent features. Pentecostals themselves have many printed and handwritten documents, and history also suggests that Pentecostal manifestations of the type found in the Acts of the Apostles have occurred continually throughout history.
John Wesley
The beginning of the process that culminated in the emergence of Pentecostalism should be considered the activities of the outstanding 18th century preacher John Wesley, founder of the Methodist Church. More precisely, his teaching about inner illumination, spiritual light that comes as a special action of the Holy Spirit.
Charles Finney
The next stage in the prehistory of the Pentecostal movement is associated with the name of the famous 19th century preacher Charles Grandison Finney. He believed at the age of 21 and became known as a preacher of repentance and revival. He preached for 50 years in the USA, England and Scotland and converted thousands of souls to Christ. He argued that a person must experience the baptism of the Holy Spirit. He had this experience and for the first time truly used this term (“baptism in the Holy Spirit”). Here's how he describes it:
“Clearly and distinctly, surrounded by a wonderful radiance, the image of Jesus Christ clearly appeared before my soul, so that I think that we met face to face. He did not say a word, but looked at me with such a look that I fell to the dust before Him, as if broken, I sank to His feet and cried like a child. How long, bowing, I stood in adoration I don’t know, but as soon as I decided to take a chair near the fireplace and sit down, the Spirit of God poured out on me and pierced me all over; filled spirit, soul and body, although I had never heard of D.’s baptism with the Saint, much less expected it, and did not pray for anything like that.”
Dwight Moody (Moody)
Another person who played a very important role was Dwight L. Moody. Lived in the second half of the 19th century. At the age of 38 he began his first evangelistic campaign. In 71, he began to pray to be baptized in the Holy Spirit and a few days later experienced the desired state.
He founded the Moody Bible Institute of Chicago and appointed as its director a man named R. A. Torrey, who gave great attention to this subject in his sermons and preached constantly on it. After Moody's preaching, communities were created where people prophesied, spoke in other tongues, performed healings and other miracles, although he did not emphasize this.
Holiness Movement and Keswick Movement
Waking up on Azusa Street
In 1903, Parham moved to Eldorado Spenes, and a turning point occurred in his ministry. Word spread about him as a selfless person. According to Pentecostals, when he began to preach and pray for the sick, many of them were actually healed. For example, at one of the meetings, a woman named Mary Arthur, who had lost her sight as a result of two operations, began to see after Parham’s prayer.
Oneness Pentecostals
Among Christians of various denominations, there are often followers of the doctrine of the uniqueness of God (In short: God the Father, God the Son, God the Holy Spirit - there are not three different persons, but one God who appeared in the flesh, in the person of Jesus Christ. Matthew 1:20, 1 - Timothy 3:16)). In the history of Pentecostalism in Russia, there are also believers who agree with this teaching, the so-called “Smorodinians” (from the surname of the community leader, Smorodin). Other names: “Evangelical Christians in the spirit of the apostles”, “Oneness”.
Pentecostal movement in Russia
History of the movement
Current situation
The largest Pentecostal associations in the world are the United Pentecostal Church. The United Pentecostal Church), "Church of God" (eng. The Church of God) and the Assemblies of God The Assemblies of God) are located in the USA and Latin America
Currently, there are three main associations operating in Russia:
- Russian Church of Christians of the Evangelical Faith (RCFEC)
- United Church of Christians of the Evangelical Faith (UCFEC)
- (ROSHVE)
These three associations have the same historical roots. The division of a single society began in 1944 on the basis of the forced (by the state authorities) registration of communities and associations with the All-Union Council of Evangelical Christian Baptists (Baptists). Communities that did not agree to the new registration conditions continued their activities underground and were therefore subject to persecution.
There are serious discrepancies in the theological doctrines and practical understanding of Christianity among traditional Pentecostals and charismatics; some of the disagreements are reflected in the articles liberalism in Christianity and conservatism in Christianity.
In 1995, part of the communities led by S.V. Ryakhovsky separated from the OCCHE and the Russian United Union of Christians of the Evangelical Faith was created, which became one of the main associations of charismatic churches in Russia.
There is also a Union of Independent Pentecostal Churches and separate independent congregations.
Charismatic Pentecostals are very active in the social sphere. For example, according to an article on the Russian Archipelago website, the Nizhny Novgorod local Church “Loza,” which belongs to the charismatic “branch” of Pentecostalism, provides assistance to orphanages, boarding schools, helps the hematology fund, and conducts children’s camps for everyone. .
see also
- Russian United Union of Christians of the Evangelical Faith
Notes
Literature
- Lunkin, R. Pentecostals in Russia: dangers and achievements of “new Christianity”. - In: Religion and Society. Essays on the religious life of modern Russia. Rep. ed. and comp. S. B. Filatov. M.; St. Petersburg, 2001, p. 336-360.
- Lunkin, Roman. PENTECOSTALS IN RUSSIA. 90 years ago, the first Pentecostal churches opened on the territory of modern Russia.
- Lunkin, R. Pentecostalism and the charismatic movement. - In: Modern religious life in Russia. Experience of systematic description. Rep. ed. M. Burdo, S. B. Filatov. T. II. M., Keston Institute - Logos, 2003, 241-387.
- Lunkin, R. Traditional Pentecostals in Russia. - East-West Church & Ministry Report (The Global Center, Samford University), Vol. 12, Summer 2004, No. 3, p. 4-7.
- Löfstedt, T. From Sect to Denomination: The Russian Church of Evangelical Christians. - In: Global Pentecostalism: Encounters with Other Religious Traditions. Ed. by David Westerlund. London, I. B. Tauris, 2009 (Library of Modern Religion Series), 157-178.
Links
- Pentecostal movement in the USSR - V.I. Franchuk “Russia asked the Lord for rain.”
It is not only the Russian Orthodox Church that provides a living, but also all the other “meek followers of Christ.” However, since the federal government is not involved in directly supporting “other Christians,” they often have to find other sources of income.
In this case we are talking about the so-called. "Pentecostals". Those. a group of Protestant Christians. Probably, all their activities are carried out with the support of their Western comrades, as is most often the case when it comes to Protestants in general. However, they, like everyone else, always have “not enough money,” so they always need to look for alternative sources of income.
I would like to tell you a little about the group itself. Firstly, all this appeared at the beginning of the 20th century in the USA. Supporters of the cult consider “direct communication with God” an important part, i.e. they believe that they can sometimes literally talk to the deity. It is not surprising, therefore, that they often “predict” the end of the world, and are also “treated with prayers.”
It is clear that they would be called complete psychos if they communicated not with Jesus, but, for example, with another deity (with Mnevis, for example). And since they communicate with Jesus, then everything is in order (especially in the USA). By the way, they are called Pentecostals only insofar as Jesus came to visit the apostles exactly 50 days after the “resurrection”. Everything seems logical, doesn't it?
An important element of the cult is the assertion that Pentecostals are as Christian as the apostles of Jesus. Those. they claim that God endowed them with the ability to “speak in different languages,” as was written in the Bible. However, in reality, their conversations in “other tongues” are just absurd mumbling, and are intended for the ignorant. They can say: “abapoal vyalaov poaoa” and clarify that it is in Arabic or Hungarian, for example (of course, only for those who do not know these languages).
It is not surprising that the peasants of the Russian Empire quickly joined this organization, since the muttering of preachers in supposedly “other languages” seemed to them something “unique”. This uniqueness can be repeated by any person who knows how to make sounds.
Since they believe that they allegedly know how to speak all the languages of the world, then, of course, they know how to both heal and resurrect people. After all, in theory, the “holy spirit” itself infuses them and directly acts through them.
We can talk about madness for a long time. However, it is clear that they are not fed by the “holy spirit.” Accordingly, they quickly realized that they could make money from propaganda, “healing,” “baptism,” and “revelations” of the spirit. After all, you can ask or find out something from the “spirit” for an additional fee. Those. if a psychic can “speak” to the “spirit” of a deceased relative, then these can speak to the “holy spirit”, and cheaper than a psychic can do it. It’s not worth talking about healing from the most dangerous diseases. Why consult a doctor when the Holy Spirit himself will heal?
In general, Pentecostals in the Chelyabinsk region have their own parish, which is called “Exodus”. In addition to “healings” and other things, they also “treat” alcoholics and drug addicts. It is clear that for an additional fee.
As it turned out, the prosecutor’s office became interested in the activities of sociable madmen with the holy spirit, since there were repeated complaints that these “meek” people were simply holding drug addicts and alcoholics by force in their supposed “rehabilitation center.” They keep it, of course, for a reason.
From the prosecutor's office:
“Adult citizens found themselves in the power of adherents of evangelical Christianity not of their own free will. They were brought to the religious organization by relatives in the hope that they would be cured of drug addiction and alcoholism through prayers and repentance.”
Those. in fact, instead of real treatment, these people were brainwashed with the madness that you can communicate with the holy spirit and speak in different languages. It must be said that this treatment is questionable.
The most interesting thing is that they brought people from all over the country there. It is not known how, but this organization enjoyed a certain “authority”. Probably not everyone knew that this organization was exclusively related to the “Pentecostals”. Apparently they thought it was just a rehabilitation center.
It turned out that people were kept in a private house, forbidden to leave it, fed very poorly, and an insane cult was imposed. Relatives were forbidden to visit so as not to “interfere with the correction.” This was done so that relatives would pay money. 12 thousand per month. The amount does not seem large, but they extracted it from old women and so on.
At the moment, the “rehabilitation” center is closed and the prosecutor’s office is conducting an investigation. The institution will probably be liquidated. However, it is important to note that such obscurantism is not unique to Pentecostals. Today there are many religious “rehabilitation centers”. And if the prosecutor’s office deals with Protestants or Catholics, then, of course, they do not deal with centers where the inscription “ROC MP” is written. But is it better there? After all, they will also collect money and brainwash instead of real help.
Pentecostalism (English: Pentecostalism) are evangelical Christians, followers of Pentecostalism, one of the directions of Protestantism. On the territory of Russia, in order to distinguish themselves from the Evangelical Christians (Prokhanovites), according to the teachings of those closer to Baptism, they preferred to be called Christians of the Evangelical Faith - HVE or Christians of the Evangelical Faith - HEV, at the moment this name is an integral part of the name of the denominations of this direction in the CIS.
General information
Pentecostalism is one of the late Protestant movements of Christianity that arose at the beginning of the 20th century in the USA. Its ideological origins lie in the religious and philosophical movement of revivalism (English revival - “revival, awakening”), which arose in the 18th century among followers of a number of Protestant churches in the USA, England and other countries, and in the “Holiness Movement” that developed within its framework. Holiness Movement).
Pentecostals attach special importance to the Baptism of the Holy Spirit, understanding it as a special spiritual experience, often accompanied by various emotions, at the moment of which the power of the Holy Spirit descends on the reborn believer. Pentecostals consider this experience identical to that experienced by the apostles on the fiftieth day after the resurrection of Christ. And since this day is called the day of Pentecost, hence the name “Pentecostals”.
Pentecostals believe that the power a believer receives through the Baptism of the Holy Spirit is manifested outwardly by speaking in tongues (cf. Acts 2:4, 10:44-46, 19:6). A specific understanding of the phenomenon of “speaking in other tongues” (glossolalia) is a distinctive feature of Pentecostals. Pentecostals believe that there is a gift of speaking in other tongues, which is manifested in spontaneous speaking in foreign tongues during evangelism, as well as the gift of prophecy, but there is also prayer with the Holy Spirit, which is speaking in the tongues of “angels” (cf. Rom. 8:26, Eph. 6:18).
Christians of Pentecostal denominations believe that the Holy Spirit also gives the gifts of words of wisdom, words of knowledge, faith, healing, working miracles, prophecy, discerning of spirits, interpretation of tongues, according to the Bible.
Among Pentecostals, the sacraments of water baptism and the Lord's Supper (communion, or breaking of bread) have a special place. The following rites are also recognized: marriage, blessing of children, prayer for the healing of the sick, ordination, and sometimes washing of feet (during communion).
Throughout its existence, an important aspect of Pentecostal theology has been the “teaching of piety,” calling followers to a righteous life based on the Holy Scriptures: abstinence from alcohol, smoking, drugs, gambling, morality in matters of family and marriage, and hard work.
Traditional conservative Pentecostals do not use weapons against people. Some Pentecostals adhere to the doctrine of “non-resistance to evil” and do not take up arms under any circumstances (as they believe, like Christ and the apostles, who died a martyr’s death without using any forceful methods of defense). During the years of persecution in the USSR in the 20th century, many of these Pentecostals were convicted for refusing to take the oath and take up arms (they did not refuse military service).
Recent years have seen the growth of Pentecostal churches around the world, especially in Asia and Africa.
Background
The Pentecostal movement appeared on the territory of Tsarist Russia in the early years of the 20th century. It appeared as a result of the merger of several earlier movements, but quickly acquired quite characteristic and independent features. Pentecostals themselves have many printed and handwritten documents, and history also suggests that Pentecostal manifestations of the type found in the Acts of the Apostles have occurred continually throughout history.
Charles Finney
The next stage in the prehistory of the movement is associated with the name of the famous 19th century preacher Charles Grandison Finney. He became a believer at the age of 21 and became known as a preacher of repentance and revival. He preached for 50 years in the USA, England and Scotland and converted thousands of souls to Christ. He argued that a person must experience the baptism of the Holy Spirit. He had this experience, and for the first time, he truly used this term (“baptism in the Holy Spirit”). Here's how he describes it:
“Clearly and distinctly, surrounded by a wonderful radiance, the image of Jesus Christ clearly appeared before my soul, so that I think that we met face to face. He did not say a word, but looked at me with such a look that I fell to the dust before Him, as if broken, I sank to His feet and cried like a child. How long, bowing, I stood in adoration I don’t know, but as soon as I decided to take a chair near the fireplace and sit down, the Spirit of God poured out on me and pierced me all over; filled spirit, soul and body, although I had never heard of D.’s baptism with the Saint, much less expected it, and did not pray for anything like that.”
Dwight Moody (Moody)
Another person who played a very important role was Dwight L. Moody. Lived in the second half of the 19th century. At the age of 38 he began his first evangelistic campaign. In 71, he began to pray to be baptized in the Holy Spirit and a few days later experienced the desired state.
All I can say is that God revealed himself to me, and I experienced such great pleasure in His love that I began to beg Him to stay longer in His hand.
He founded the Moody Bible Institute of Chicago and appointed as its director a man named R. A. Torrey, who gave great attention to this subject in his sermons and preached constantly on it. After Moody's preaching, communities were created where people prophesied, spoke in other tongues, performed healings and other miracles, although he did not emphasize this.
Holiness Movement and Keswick Movement
The Keswick "Higher Life" movement, which became widespread thanks to several American preachers of the "saints movement" (H. W. Smith and W. E. Boardman). In speaking of the “second blessing,” they shifted the emphasis from Wesley's “purity of heart” to “empowerment for service,” and they also talked a lot about divine healing as one of the most needed gifts of the church.
The Keswick way of thinking is characterized by the division of believers into “carnal” and “spiritual”, as is done in the Bible with comments by S. Scofield (Scofield Reference Bible). The “carnal” or average Christian does not abide in the power of the Spirit and therefore, living according to the flesh, constantly fails in following God's commandments and moral life. Some proponents of the Keswick movement portray the carnal believer as "somewhat Christian." The "spiritual" or normal Christian nevertheless lives in the power of the Spirit, constantly gaining victory. Authoritative Keswick sources claim that they become “spiritual Christians” when, after conversion, the decisive moment of unconditional surrender comes, when believers completely surrender to the power of Christ.
Story
Charles Fox Parham
The immediate beginning of the Pentecostal movement is associated with Charles Parham. He was a priest and, reading Acts, came to the conclusion that Christians had a secret that they had lost. Parham understood perfectly well that one could not find a solution, and it was also impossible for any single person to solve this problem [which?] either. He decided to organize a Bible school, where he should become the director and its student, so that in such a composition he would seek this good. In Topeka, Kansas, he bought the Stone's Folly house and wrote an invitation; and 40 students responded.
In December, Parham had to leave for a conference and gave the students an assignment. Upon his return, he discovered that the school's students, independently reading the book of Acts, came to the same conclusion: in the five cases described in Acts when baptism was first received, speaking in tongues was recorded:
1. On the day of Pentecost
2. In Samaria
3. In Damascus
4. In Caesarea
5. In Ephesus
Parham suggested praying to receive such a baptism from God with the sign of tongues. The next day they prayed all morning in the congregation until noon, and all day there was an atmosphere of anticipation in the mansion. At 7 pm on New Year's Eve 1901, student Agnes Ozman remembered that in some cases described in Acts, hands were laid on those wishing to be baptized.
The date January 1, 1901, thus became one of the dates that Pentecostals consider as one of the key dates in the history of the emergence of their movement. They point to this day as the first, since the days of the early church, when the baptism of the Holy Spirit was demanded and when speaking in tongues was expected as the initial evidence of the baptism of the Holy Spirit. On the night of January 1, 1901, a world-famous service took place at the Bible School in Topeka, Kansas. At this service, school student Angessa Ozman, who believed in her missionary calling and wanted to receive spiritual strength, approached teacher Charles Parham and asked to lay hands on her so that she could receive the baptism of the Holy Spirit with the sign of tongues. Parham hesitated, telling her that he himself did not speak in tongues. Ozman insisted, and he had no choice but to lay his hands on her head in humility. He later described this incident as follows: “I had barely uttered three dozen sentences when the glory descended on her, a radiance seemed to surround her head and face, and she began to speak in Chinese and could not speak English for three days.”
Waking up on Azusa Street
In 1903, Parham moved to Eldorado Spenes, and a turning point occurred in his ministry. Word spread about him as a selfless person. According to Pentecostals, when he began to preach and pray for the sick, many of them were actually healed. For example, at one of the meetings, a woman named Mary Arthur, who had lost her sight as a result of two operations, began to see after Parham’s prayer.
Five years later, in Houston, Kansas, Parham announced the opening of a second school. William Seymour, an ordained black minister, came to this school. In early 1906, Seymour travels to Los Angeles, where he meets preacher Frank Bartelman, who managed to prepare the way for the coming revival. On April 9, 1906, during one of Seymour’s sermons, those listening began to experience a state called “baptism in the Holy Spirit.” Seymour opens the Apostolic Faith Mission at 312 Azusa Street. This place became the center of the Pentecostal movement for a certain time. The Azusa Street Revival lasted 3 years (1000 days).
The Norwegian clergyman of the Episcopal Methodist Church, Thomas Ball Barat, having become acquainted with Pentecostal teachings in the United States, was baptized in the Holy Spirit. He brought the message of Pentecostalism to Europe, Scandinavia and the Baltic states. Pentecostalism met with the strongest resistance in Germany. What happened at the meetings of Pentecostal preachers was perceived as the work of Satan, and in response, members of a number of evangelical churches in 1910 drew up the “Berlin Declaration”, which stated that the Pentecostal movement had its origin not in God, but in the devil. It was equated with the occult. Germany was closed to the Pentecostal movement for a long time.
In the 1930s, David Du Plessis (known among like-minded people as "Mr. Pentecost") met with one famous Pentecostal preacher, Smith Wigglesworth, who told him that a powerful revival associated with the outpouring of the Holy Spirit would soon visit the traditional churches, and he would participate in it. In 1948, while Du Plessis was preparing for a Pentecostal conference, his car was hit by a train. He ended up in the hospital, where, according to him, he heard the voice of God: “The time that I spoke about has come. I want you to go to other traditional churches.”
This was the first step towards the emergence of the charismatic movement.
Oneness Pentecostals
Among Christians of various denominations, there are often followers of the doctrine of the uniqueness of God (In short: God the Father, God the Son, God the Holy Spirit - there are not three different persons, but one God who appeared in the flesh, in the person of Jesus Christ. Matthew 1:20, 1 - Timothy 3:16)). In the history of Pentecostalism in Russia, there are also believers who agree with this teaching, the so-called “Smorodinians” (from the surname of the community leader, Smorodin). Other names: “Evangelical Christians in the spirit of the apostles”, “Oneness”.
Pentecostal movement in Russia
History of the movement
The first news of the baptism in the Holy Spirit (in the understanding of Pentecostals) penetrated into Russia through Finland and the Baltic states, which were then part of the Russian Empire. The first Pentecostal preachers there were Thomas Baratt (Norway) and Levi Petrus (Sweden). Thomas Baratt, preached in St. Petersburg in 1911. This was the very first wave coming from the north. However, many people associated with this movement, after meeting with Andrew Urshan, a representative of the so-called. "Only Jesus" teachings adopted the Unitarian concept (they did not believe in the Trinity). All people who were baptized in the name of the Father, Son and Holy Spirit they rebaptized “in the Name of the Lord Jesus.” They are known as Oneness, or Evangelical Christians in the Apostolic spirit.
Further impulse came from the west through the Bible School in Danzig (Germany, Poland). Gustav Schmidt, Arthur Bergholz, Oskar Eske preached in western Ukraine. Schmidt churches still exist there (their peculiarity is that they do not have the ritual of “washing the feet”). This school belongs to the Assembly of God - one of the largest Pentecostal organizations in the world.
The main direction of Pentecostalism in Russia before the collapse of the USSR was associated in origin with the activities of Ivan Voronaev and Vasily Koltovich. Voronaev was born in Russia, but after joining the Baptist Church he was forced to go abroad due to persecution by the Russian Orthodox Church. In the USA, he experienced the baptism of the Holy Spirit and in 1919 founded the first Russian Pentecostal church in New York. In 1920 he came to Bulgaria, where in a short time (together with Zaplishny) he founded about 18 communities. In 1924, the Union of Christians of the Evangelical Faith already numbered 350 communities and 80 thousand members. On the territory of the USSR, the community of Odessa, where Voronaev began active activities, included approx. 1000 members. In 1929, new legislation on religious associations was adopted, many believers were arrested, and the communities went illegal and continued to meet secretly until the formation of the All-Russian Community of Ethnic Christians and the beginning of registration of autonomous communities.
Current situation
The largest Pentecostal associations in the world - The United Pentecostal Church, The Church of God and The Assemblies of God are located in the USA and Latin America. Currently, 59 Pentecostal denominations and church unions are members of the World Pentecostal Fellowship.
Currently, there are three main associations operating in Russia:
- Russian Church of Christians of the Evangelical Faith (RCCFE)
- United Church of Christians of the Evangelical Faith (UCEC)
- Russian United Union of Christians of the Evangelical Faith (ROSHVE)
These three associations have the same historical roots. The division of a single society began in 1944 on the basis of the forced registration of communities and associations together with the All-Union Council of Evangelical Christian Baptists. Communities that did not agree to the new registration conditions continued their activities underground and were therefore subject to persecution (see, in particular, the article Siberian Seven).
There are serious discrepancies in the theological doctrines and practical understanding of Christianity among traditional Pentecostals and charismatics; some of the disagreements are reflected in the articles liberalism in Christianity and conservatism in Christianity.
In 1995, part of the communities led by S.V. Ryakhovsky separated from the OCCHE and the Russian United Union of Christians of the Evangelical Faith was created, which became one of the main associations of charismatic churches in Russia.
There is also a Union of Independent Pentecostal Churches and individual independent congregations.
Charismatic Pentecostals are very active in the social sphere. For example, according to an article on the Russian Archipelago website, the Nizhny Novgorod local Church “Loza,” which belongs to the charismatic “branch” of Pentecostalism, provides assistance to orphanages, boarding schools, helps the hematology fund, and conducts children’s camps for everyone.
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