Pentecostalism

“Pentecostal” redirects here. Pentecostal can also mean“pertaining to Pentecost".

Pentecostalism or Classical Pentecostalism is a re-newal movement[1] within Protestant Christianity thatplaces special emphasis on a direct personal experience ofGod through the baptism with the Holy Spirit. The termPentecostal is derived from Pentecost, the Greek namefor the Jewish Feast of Weeks. For Christians, this eventcommemorates the descent of the Holy Spirit upon thefollowers of Jesus Christ, as described in the second chap-ter of the Book of Acts.Like other forms of evangelical Protestantism, Pente-costalism adheres to the inerrancy of scripture and thenecessity of accepting Christ as personal Lord and Savior.It is distinguished by belief in the baptism with the HolySpirit as an experience separate from conversion that en-ables a Christian to live a Holy Spirit–filled and empow-ered life. This empowerment includes the use of spiritualgifts such as speaking in tongues and divine healing—twoother defining characteristics of Pentecostalism. Becauseof their commitment to biblical authority, spiritual gifts,and the miraculous, Pentecostals tend to see their move-ment as reflecting the same kind of spiritual power andteachings that were found in the Apostolic Age of theearly church. For this reason, some Pentecostals also usethe term Apostolic or full gospel to describe their move-ment.Pentecostalism emerged in the early 20th century amongradical adherents of the Holiness movement whowere en-ergized by revivalism and expectation for the imminentSecond Coming of Christ. Believing that they were liv-ing in the end times, they expected God to spiritually re-new the Christian Church thereby bringing to pass therestoration of spiritual gifts and the evangelization of theworld. In 1900, Charles Parham, an American evangelistand faith healer, began teaching that speaking in tongueswas the Bible evidence of Spirit baptism. The three-year-long Azusa Street Revival in Los Angeles, California,resulted in the spread of Pentecostalism throughout theUnited States and the rest of the world as visitors carriedthe Pentecostal experience back to their home churchesor felt called to the mission field. While virtually all Pen-tecostal denominations trace their origins to Azusa Street,the movement has experienced a variety of divisions andcontroversies. An early dispute centered on challengesto the doctrine of the Trinity. As a result, the Pente-costal Movement is divided between trinitarian and non-trinitarian branches.

Comprising over 700 denominations and a large num-ber of independent churches, there is no central author-ity governing Pentecostalism; however, many denomina-tions are affiliated with the Pentecostal World Fellow-ship. There are over 279 million Pentecostals world-wide, and the movement is growing in many parts ofthe world, especially the global South. Since the 1960s,Pentecostalism has increasingly gained acceptance fromother Christian traditions, and Pentecostal beliefs con-cerning Spirit baptism and spiritual gifts have been em-braced by non-Pentecostal Christians in Protestant andCatholic churches through the Charismatic Movement.Together, Pentecostal and Charismatic Christianity num-bers over 500 million adherents.[2]

1 Beliefs

A Pentecostal church in Jyväskylä, Finland.

Pentecostalism is an evangelical faith, emphasizing thereliability of the Bible and the need for the transforma-tion of an individual’s life through faith in Jesus.[3] Likeother evangelicals, Pentecostals generally adhere to theBible’s divine inspiration and inerrancy—the belief thatthe Bible, in the original manuscripts in which it was writ-ten, is infallible.[4] Pentecostals emphasize the teachingof the “full gospel” or “foursquare gospel”. The termfoursquare refers to the four fundamental beliefs of Pen-tecostalism: Jesus saves according to John 3:16; baptizeswith the Holy Spirit according to Acts 2:4; heals bodilyaccording to James 5:15; and is coming again to receivethose who are saved according to 1 Thessalonians 4:16–17.[5]

1

2 1 BELIEFS

1.1 Salvation

A Pentecostal congregation in Brazil.

Main article: Christian soteriology

The central belief of Pentecostalism is that through thedeath, burial, and resurrection of Jesus Christ, sins can beforgiven and humanity reconciled with God.[6] This is theGospel or “good news”. The fundamental requirement ofPentecostalism is that one be born again.[7] The new birthis received by the grace of God through faith in Christas Lord and Savior.[8] In being born again, the believeris regenerated, justified, adopted into the family of God,and the Holy Spirit’s work of sanctification is initiated.[9]

Pentecostal soteriology is generally Arminian rather thanCalvinist.[10] The security of the believer is a doctrineheld within Pentecostalism; nevertheless, this security isconditional upon continual faith and repentance.[11] Pen-tecostals believe in both a literal heaven and hell, the for-mer for those who have accepted God’s gift of salvationand the latter for those who have rejected it.[12]

For most Pentecostals there is no other requirement to re-ceive salvation. Baptism with the Holy Spirit and speak-ing in tongues are not generally required, though Pen-tecostal converts are usually encouraged to seek theseexperiences.[13][14][15] A notable exception is OnenessPentecostalism, most adherents of which believe both wa-ter baptism and Spirit baptism are integral componentsof salvation. For a more detailed explanation of OnenessPentecostal beliefs, see below in the Statistics and denom-inations section of this article.

1.2 Baptism with the Holy Spirit

Main article: Baptism with the Holy SpiritFurther information: Second work of grace

To avoid confusion when studying Pentecostal beliefs, itshould be noted that Pentecostals identify three distinctuses of the word "baptism" in the New Testament:

• Baptism into the body of Christ: This refers tosalvation. Every believer in Christ is made a part ofhis body, the Church, through baptism. The HolySpirit is the agent, and the body of Christ is themedium.[16]

• Water baptism: Symbolic of dying to the worldand living in Christ, water baptism is an outwardsymbol of that which has already been accomplishedby the Holy Spirit, namely baptism into the body ofChrist.[17]

• Baptism with the Holy Spirit: This is an empow-ering experience distinct from baptism into the bodyof Christ. In this baptism, Christ is the agent and theHoly Spirit is the medium.[16]

While the figure of Jesus Christ and his redemptive workare at the center of Pentecostal theology, that redemp-tive work is believed to provide for a fullness of the HolySpirit of which believers in Christ may take advantage.[18]The majority of Pentecostals believe that at the momenta person is born again, the new believer has the presence(indwelling) of the Holy Spirit.[14] While the Spirit dwellsin every Christian, Pentecostals believe that all Chris-tians should seek to be filled with him. The Spirit’s “fill-ing”, “falling upon”, “coming upon”, or being “pouredout upon” believers is called the baptism with the HolySpirit.[19] Pentecostals define it as a definite experienceoccurring after salvation whereby the Holy Spirit comesupon the believer to anoint and empower him or her forspecial service.[20][21] It has also been described as “a bap-tism into the love of God”.[22]

The main purpose of the experience is to grant power forChristian service. Other purposes include power for spir-itual warfare (the Christian struggles against spiritual en-emies and thus requires spiritual power), power for over-flow (the believer’s experience of the presence and powerof God in his or her life flows out into the lives of others),and power for ability (to follow divine direction, to facepersecution, to exercise spiritual gifts for the edificationof the church, etc.).[23]

Pentecostals believe that the baptism with the Holy Spiritis available to all Christians.[24] Repentance from sin andbeing born again are fundamental requirements to receiveit. There must also be in the believer a deep convictionof needing more of God in his or her life, and a mea-sure of consecration by which the believer yields him-self or herself to the will of God. Citing instances in theBook of Acts where believers were Spirit baptized beforethey were baptized with water, most Pentecostals believea Christian need not have been baptized in water to re-ceive Spirit baptism. However, Pentecostals do believethat the biblical pattern is “repentance, regeneration, wa-ter baptism, and then the baptism with the Holy Ghost”.There are Pentecostal believers who have claimed to re-ceive their baptism with the Holy Spirit while being waterbaptized.[25]

1.3 Divine healing 3

It is received by having faith in God’s promise to fill thebeliever and in yielding the entire being to Christ.[26]Certain conditions, if present in a believer’s life, couldcause delay in receiving Spirit baptism, such as “weakfaith, unholy living, imperfect consecration, and egocen-tric motives”.[27] In the absence of these, Pentecostalsteach that seekers should maintain a persistent faith in theknowledge that God will fulfill his promise. For Pente-costals, there is no prescribed manner in which a believerwill be filled with the Spirit. It could be expected or un-expected, during public or private prayer.[28]

Pentecostals expect certain results following baptismwiththe Holy Spirit. Some of these are immediate while oth-ers are enduring or permanent. Some Pentecostal de-nominations teach that speaking in tongues is an immedi-ate or initial physical evidence that one has received theexperience.[29] However, not all Pentecostals share thisdoctrinal position. It is most prominent amongwhite Pen-tecostal denominations in the United States; elsewhere,beliefs are more varied.[30][31] Some teach that any ofthe gifts of the Spirit can be evidence of having re-ceived Spirit baptism.[32] Other immediate evidences in-clude giving God praise, having joy, and desiring to tes-tify about Jesus.[29] Enduring or permanent results in thebeliever’s life include Christ glorified and revealed in agreater way, a “deeper passion for souls”, greater powerto witness to nonbelievers, a more effective prayer life,greater love for and insight into the Bible, and the mani-festation of the gifts of the Spirit.[33]

While the baptism with the Holy Spirit is a definite expe-rience in a believer’s life, Pentecostals view it as just thebeginning of living a Spirit-filled life. Pentecostal teach-ing stresses the importance of continually being filledwith the Spirit. There is only one baptism with theSpirit, but there should be many infillings with the Spiritthroughout the believer’s life.[34]

1.3 Divine healing

Further information: Divine healing

Pentecostalism is a holistic faith, and the belief that Jesusis Healer is one quarter of the full gospel. Pentecostalscite four major reasons for believing in divine healing: 1)it is reported in the Bible, 2) Jesus’ healing ministry isincluded in his atonement (thus divine healing is part ofsalvation), 3) “the whole gospel is for the whole person”—spirit, soul, and body, 4) sickness is a consequence of theFall of Man and salvation is ultimately the restoration ofthe fallen world.[35][36] In the words of Pentecostal scholarVernon L. Purdy, “Because sin leads to human suffering,it was only natural for the Early Church to understandthe ministry of Christ as the alleviation of human suf-fering, since he was God’s answer to sin ... The restora-tion of fellowship with God is the most important thing,but this restoration not only results in spiritual healing but

many times in physical healing as well.”[37] In the bookIn Pursuit of Wholeness: Experiencing God’s Salvation forthe Total Person, Pentecostal writer and Church historianWilfred Graves, Jr. describes the healing of the body asa physical expression of salvation.[38]

For Pentecostals, spiritual and physical healing serves asa reminder and testimony to Christ’s future return whenhis people will be completely delivered from all the con-sequences of the fall.[39] However, not everyone receiveshealing when they pray. It is God in his sovereign wisdomwho either grants or withholds healing. Common reasonsthat are given in answer to the question why are all nothealed include: God teaches through suffering, healing isnot always immediate, lack of faith on the part of the per-son needing healing, and personal sin in one’s life (how-ever, this does not mean that all illness is caused by per-sonal sin).[40] Regarding healing and prayer Purdy states:

On the other hand, it appears from Scrip-ture that when we are sick we should be prayedfor, and as we shall see later in this chapter, itappears that God’s normal will is to heal. In-stead of expecting that it is not God’s will toheal us, we should pray with faith, trusting thatGod cares for us and that the provision He hasmade in Christ for our healing is sufficient. IfHe does not heal us, we will continue to trustHim. The victory many times will be procuredin faith (see Heb. 10:35-36; 1 John 5:4-5).[41]

Pentecostals believe that prayer is central in receivinghealing. Pentecostals look to scriptures such as James5:13–16 for direction regarding healing prayer.[42] Onecan pray for one’s own healing (verse 13) and for the heal-ing of others (verse 16); no special gift or clerical status isnecessary. Verses 14–16 supply the framework for con-gregational healing prayer. The sick person expresses hisor her faith by calling for the elders of the church whopray over and anoint the sick with olive oil.[43] The oil isa symbol of the Holy Spirit.Besides prayer, there are other ways in which Pentecostalsbelieve healing can be received. One way is based onMark 16:17–18 and involves believers laying hands onthe sick. This is done in imitation of Jesus who oftenhealed in this manner.[44] Another method that is found insome Pentecostal churches is based on the account in Acts19:11–12 where people were healed when given handker-chiefs or aprons worn by the Apostle Paul. This practiceis described by Duffield and Van Cleave in Foundationsof Pentecostal Theology:

Many Churches have followed a similarpattern and have given out small pieces of clothover which prayer has been made, and some-times they have been anointed with oil. Somemost remarkable miracles have been reportedfrom the use of this method. It is understood

4 1 BELIEFS

that the prayer cloth has no virtue in itself, butprovides an act of faith by which one’s atten-tion is directed to the Lord, who is the GreatPhysician.[44]

During the initial decades of the movement, Pentecostalsthought it was sinful to take medicine or receive carefrom doctors.[45] Over time, Pentecostals moderated theirviews concerning medicine and doctor visits; however, aminority of Pentecostal churches continues to rely exclu-sively on prayer and divine healing. For example, doctorsin the United Kingdom reported that a minority of Pen-tecostal HIV patients was encouraged to stop taking theirmedicines and parents were told to stop giving medicineto their children, trends that placed lives at risk.[46]

1.4 Eschatology

Further information: Christian eschatology

The last element of the fourfold gospel is that Jesus is the“Soon Coming King”. For Pentecostals, “every momentis eschatological” since at any time Christ may return.[47]This “personal and imminent” Second Coming is for Pen-tecostals the motivation for practical Christian living in-cluding: personal holiness, meeting together for worship,faithful Christian service, and evangelism (both personaland worldwide).[48] Many, if not the majority, of Pente-costals are premillennial dispensationalists believing in apretribulation rapture.[49]

1.5 Spiritual gifts

Main article: Spiritual gifts

Pentecostals are continuationists, meaning they believethat all of the spiritual gifts, including the miraculous or“sign gifts”, found in 1 Corinthians 12:4-11, 12:27-31,Romans 12:3-8, and Ephesians 4:7-16 continue to oper-ate within the Church in the present time.[50] Pentecostalsplace the gifts of the Spirit in context with the fruit ofthe Spirit.[51] The fruit of the Spirit is the result of thenew birth and continuing to abide in Christ. It is by thefruit exhibited that spiritual character is assessed. Spiri-tual gifts are received as a result of the baptism with theHoly Spirit. As gifts freely given by the Holy Spirit, theycannot be earned or merited, and they are not appropri-ate criteria with which to evaluate one’s spiritual life ormaturity.[52] Pentecostals see in the biblical writings ofPaul an emphasis on having both character and power,exercising the gifts in love.Just as fruit should be evident in the life of every Chris-tian, Pentecostals believe that every Spirit-filled believeris given some capacity for the manifestation of theSpirit.[53] It is important to note that the exercise of a

gift is a manifestation of the Spirit, not of the gifted per-son, and though the gifts operate through people, they areprimarily gifts given to the Church.[52] They are valuableonly when they minister spiritual profit and edification tothe body of Christ. Pentecostal writers point out that thelists of spiritual gifts in the New Testament do not seemto be exhaustive. It is generally believed that there are asmany gifts as there are useful ministries and functions inthe Church.[53] A spiritual gift is often exercised in part-nership with another gift. For example, in a Pentecostalchurch service, the gift of tongues might be exercised fol-lowed by the operation of the gift of interpretation.According to Pentecostals, all manifestations of the Spiritare to be judged by the church. This is made possi-ble, in part, by the gift of discerning of spirits, whichis the capacity for discerning the source of a spiritualmanifestation—whether from the Holy Spirit, an evilspirit, or from the human spirit.[54] While Pentecostalsbelieve in the current operation of all the spiritual giftswithin the church, their teaching on some of these giftshas generated more controversy and interest than others.There are different ways in which the gifts have beengrouped. W.R. Jones[55] suggests three categories, illumi-nation (Word ofWisdom, word of knowledge, discerningof spirits), action (Faith, working of miracles and gifts ofhealings) and communication (Prophecy, tongues and in-terpretation of tongues). Duffield and Van Cleave use twocategories: the vocal and the power gifts.

1.5.1 Vocal gifts

The gifts of prophecy, tongues, interpretation of tongues,and words of wisdom and knowledge are called the vocalgifts.[56] Pentecostals look to 1 Corinthians 14 for instruc-tions on the proper use of the spiritual gifts, especially thevocal ones. Pentecostals believe that prophecy is the vo-cal gift of preference, a view derived from 1 Corinthians14. Some teach that the gift of tongues is equal to the giftof prophecy when tongues are interpreted.[57] Propheticand glossolalic utterances are not to replace the preach-ing of the Word of God [58] nor to be considered as equalto or superseding the written Word of God, which is thefinal authority for determining teaching and doctrine.[59]

Word of wisdom and word of knowledge Mainarticles: Word of wisdom and Word of knowledge

Pentecostals understand the word of wisdom and theword of knowledge to be supernatural revelations of wis-dom and knowledge by the Holy Spirit. The word of wis-dom is defined as a revelation of the Holy Spirit that ap-plies scriptural wisdom to a specific situation that a Chris-tian community faces.[60] The word of knowledge is of-ten defined as the ability of one person to know what Godis currently doing or intends to do in the life of anotherperson.[61]

1.5 Spiritual gifts 5

Prophecy Main article: Prophecy

Pentecostals agree with the Protestant principle of solaScriptura. The Bible is the “all sufficient rule forfaith and practice"; it is “fixed, finished, and objectiverevelation”.[62] Alongside this high regard for the author-ity of scripture is a belief that the gift of prophecy contin-ues to operate within the Church. Pentecostal theologiansDuffield and van Cleave described the gift of prophecy inthe following manner: “Normally, in the operation of thegift of prophecy, the Spirit heavily anoints the believerto speak forth to the body not premeditated words, butwords the Spirit supplies spontaneously in order to upliftand encourage, incite to faithful obedience and service,and to bring comfort and consolation.”[54]

Any Spirit-filled Christian, according to Pentecostal the-ology, has the potential, as with all the gifts, to prophesy.Sometimes, prophecy can overlap with preaching “wheregreat unpremeditated truth or application is provided bythe Spirit, or where special revelation is given beforehandin prayer and is empowered in the delivery”.[63]

While a prophetic utterance at times might foretell fu-ture events, this is not the primary purpose of Pente-costal prophecy and is never to be used for personal guid-ance. For Pentecostals, prophetic utterances are fallible,i.e. subject to error.[58] Pentecostals teach that believersmust discern whether the utterance has edifying value forthemselves and the local church.[64] Because propheciesare subject to the judgement and discernment of otherChristians, most Pentecostals teach that prophetic utter-ances should never be spoken in the first person (e.g. “I,the Lord”) but always in the third person (e.g. “Thus saiththe Lord” or “The Lord would have...”).[65]

Tongues and interpretation A Pentecostal believer ina spiritual experience may vocalize fluent, unintelligibleutterances (glossolalia) or articulate a natural languagepreviously unknown to them (xenoglossy). Commonlytermed “speaking in tongues”, this vocal phenomenon isbelieved by Pentecostals to include an endless variety oflanguages. According to Pentecostal theology, the lan-guage spoken (1) may be an unlearned human language,such as the Bible claims happened on the Day of Pente-cost, or (2) it might be of heavenly (angelic) origin. Inthe first case, tongues could work as a sign by which wit-ness is given to the unsaved. In the second case, tonguesare used for praise and prayer when the mind is super-seded and “the speaker in tongues speaks to God, speaksmysteries, and ... no one understands him”.[66]

Within Pentecostalism, there is a belief that speaking intongues serves two functions. Tongues as the initial ev-idence of the baptism with the Holy Spirit and in indi-vidual prayer serves a different purpose than tongues asa spiritual gift.[66][67] All Spirit-filled believers, accordingto initial evidence proponents, will speak in tongues whenbaptized in the Spirit and, thereafter, will be able to ex-

press prayer and praise to God in an unknown tongue.This type of tongue speaking forms an important partof many Pentecostals’ personal daily devotions. Whenused in this way, it is referred to as a “prayer language”as the believer is speaking unknown languages not forthe purpose of communicating with others but for “com-munication between the soul and God”.[68] Its purposeis for the spiritual edification of the individual. Pen-tecostals believe the private use of tongues in prayer(i.e. “prayer in the Spirit”) “promotes a deepening ofthe prayer life and the spiritual development of the per-sonality”. From Romans 8:26-27, Pentecostals believethat the Spirit intercedes for believers through tongues; inother words, when a believer prays in an unknown tongue,the Holy Spirit is supernaturally directing the believer’sprayer.[69]

Besides acting as a prayer language, tongues also functionas the gift of tongues. Not all Spirit-filled believers pos-sess the gift of tongues. Its purpose is for gifted personsto publicly “speak with God in praise, to pray or sing inthe Spirit, or to speak forth in the congregation”.[70] Thereis a division among Pentecostals on the relationship be-tween the gifts of tongues and prophecy.[71] One school ofthought believes that the gift of tongues is always directedfrom man to God, in which case it is always prayer orpraise spoken to God but in the hearing of the entire con-gregation for encouragement and consolation. Anotherschool of thought believes that the gift of tongues can beprophetic, in which case the believer delivers a “messagein tongues”—a prophetic utterance given under the influ-ence of the Holy Spirit—to a congregation.Whether prophetic or not, however, Pentecostals areagreed that all public utterances in an unknown tonguemust be interpreted in the language of the gatheredChristians.[58] This is accomplished by the gift of inter-pretation, and this gift can be exercised by the same indi-vidual who first delivered the message (if he or she pos-sesses the gift of interpretation) or by another individualwho possesses the required gift. If a person with the giftof tongues is not sure that a person with the gift of inter-pretation is present and is unable to interpret the utterancehim or herself, then the person should not speak.[58] Pen-tecostals teach that those with the gift of tongues shouldpray for the gift of interpretation.[70] Pentecostals do notrequire that an interpretation be a literal word-for-wordtranslation of a glossolalic utterance. Rather, as the word“interpretation” implies, Pentecostals expect only an ac-curate explanation of the utterance’s meaning.[72]

Besides the gift of tongues, Pentecostals may also useglossolalia as a form of praise and worship in corporatesettings. Pentecostals in a church service may pray aloudin tongues while others pray simultaneously in the com-mon language of the gathered Christians.[73] This use ofglossolalia is seen as an acceptable form of prayer andtherefore requires no interpretation. Congregations mayalso corporately sing in tongues, a phenomenon known assinging in the Spirit.

6 2 WORSHIP

Speaking in tongues is not universal among PentecostalChristians. In 2006, a 10-country survey by the Pew Fo-rum on Religion and Public Life found that 49 percent ofPentecostals in the United States, 50 percent in Brazil, 41percent in South Africa, and 54 percent in India said they“never” speak or pray in tongues.[15]

1.5.2 Power gifts

The gifts of power are distinct from the vocal gifts inthat they do not involve utterance. Included in this cat-egory are the gift of faith, gifts of healing, and the gift ofmiracles.[74] The gift of faith (sometimes called “special”faith) is different from “saving faith” and normal Chris-tian faith in its degree and application.[75] This type offaith is a manifestation of the Spirit granted only to cer-tain individuals “in times of special crisis or opportunity”and endues them with “a divine certainty ... that triumphsover everything”. It is sometimes called the “faith of mir-acles” and is fundamental to the operation of the othertwo power gifts.[76]

2 Worship

Hillsong Church, a Pentecostal mega church in Sydney, Australia,is well known for its contemporary worship music.

Traditional Pentecostal worship has been described as a“gestalt made up of prayer, singing, sermon, the opera-tion of the gifts of the Spirit, altar intercession, offering,announcements, testimonies, musical specials, Scripturereading, and occasionally the Lord’s supper”.[77] RussellP. Spittler identified five values that govern Pentecostalspirituality.[78] The first was individual experience, whichemphasizes the Holy Spirit’s personal work in the life ofthe believer. Second was orality, a feature that might ex-plain Pentecostalism’s success in evangelizing nonliteratecultures. The third was spontaneity; members of Pente-costal congregations are expected to follow the leadingof the Holy Spirit, sometimes resulting in unpredictableservices. The fourth value governing Pentecostal spiri-tuality was “otherworldliness” or asceticism, which was

partly informed by Pentecostal eschatology. The final andfifth value was a commitment to biblical authority, andmany of the distinctive practices of Pentecostals are de-rived from a literal reading of scripture.[78]

Spontaneity is a characteristic element of Pentecostalworship. This was especially true in the movement’s ear-lier history, when anyone could initiate a song, chorus,or spiritual gift.[79] Even as Pentecostalism has becomemore organized and formal, with more control exertedover services,[80] the concept of spontaneity has retainedan important place within the movement and continuesto inform stereotypical imagery, such as the derogatory"holy roller". The phrase “Quench not the Spirit”, de-rived from 1 Thessalonians 5:19, is used commonly andcaptures the thought behind Pentecostal spontaneity.[81]

Prayer plays an important role in Pentecostal worship.Collective oral prayer, whether glossolalic or in the ver-nacular or a mix of both, is common. While pray-ing, individuals may lay hands on a person in need ofprayer, or they may raise their hands in response tobiblical commands (1 Timothy 2:8). The raising ofhands (which itself is a revival of the ancient orans pos-ture) is an example of some Pentecostal worship prac-tices that have been widely adopted by the larger Chris-tian world.[82][83][84] Pentecostal musical and liturgicalpractice have also played an influential role in shapingcontemporary worship trends, with Pentecostal churchessuch as Hillsong Church being the leading producers ofcongregational music.[85]

Pentecostals worshiping in Slovakia

Several spontaneous practices have become characteris-tic of Pentecostal worship. Being "slain in the Spirit"or “falling under the power” is a form of prostration inwhich a person falls backwards, as if fainting, while be-ing prayed over.[86][87] It is at times accompanied by glos-solalic prayer; at other times, the person is silent.[78] It isbelieved by Pentecostals to be caused by “an overwhelm-ing experience of the presence of God”,[88] and Pente-costals sometimes receive the baptism in the Holy Spiritin this posture.[78] Another spontaneous practice is “danc-ing in the Spirit”. This is when a person leaves their seat

7

“spontaneously 'dancing' with eyes closed without bump-ing into nearby persons or objects”. It is explained asthe worshipper becoming “so enraptured with God’s pres-ence that the Spirit takes control of physical motions aswell as the spiritual and emotional being”.[86] Pentecostalsderive biblical precedent for dancing in worship from 2Samuel 6, where David danced before the Lord.[78] Asimilar occurrence is often called "running the aisles".The “Jericho march” (inspired by Book of Joshua 6:1-27) is a celebratory practice occurring at times of highenthusiasm. Members of a congregation began to spon-taneously leave their seats and walk in the aisles invit-ing other members as they go. Eventually, a full columnis formed around the perimeter of the meeting space asworshipers march with singing and loud shouts of praiseand jubilation.[78][89] In some Pentecostal churches, thesespontaneous expressions are primarily found in revivalmeetings or special prayer meetings, being rare or non-existent in the main services.

2.1 Ordinances

Main article: Ordinance (Christian)

Like other Christian churches, Pentecostals believe thatcertain rituals or ceremonies were instituted as a pat-tern and command by Jesus in the New Testament. Pen-tecostals commonly call these ceremonies ordinances.ManyChristians call these sacraments, but this term is notgenerally used by Pentecostals and certain other Protes-tants as they do not see ordinances as imparting grace.[90]Instead the term sacerdotal ordinance is used to denotethe distinctive belief that grace is received directly fromGod by the congregant with the officiant serving only tofacilitate rather than acting as a conduit or vicar.The ordinance of water baptism is an outward symbol ofan inner conversion that has already taken place. There-fore, most Pentecostal groups practice believer’s baptismby immersion. The majority of Pentecostals do not viewbaptism as essential for salvation, and likewise, most Pen-tecostals are Trinitarian and use the traditional Trinitarianbaptismal formula. However, Oneness Pentecostals viewbaptism as an essential and necessary part of the salvationexperience and, as non-Trinitarians, reject the use of thetraditional baptismal formula. For more information onOneness Pentecostal baptismal beliefs, see the followingsection on Statistics and denominations.The ordinance of Holy Communion, or the Lord’s Sup-per, is seen as a direct command given by Jesus at theLast Supper, to be done in remembrance of him. Pen-tecostal denominations reject the use of wine as part ofcommunion, using grape juice instead.[91] Foot washingis also held as an ordinance by some Pentecostals.[92] Itis considered an “ordinance of humility” because Jesusshowed humility when washing his disciples’ feet in John13:14–17.[90] Other Pentecostals do not consider it an or-

dinance; however, they may still recognize spiritual valuein the practice.[93]

3 Statistics and denominations

Further information: List of Christian denominations §PentecostalismIn 1995, David Barrett estimated there were 217 million

A Pentecostal church in Ravensburg, Germany.

“Denominational Pentecostals” throughout the world.[94]In 2011, a Pew Forum study of global Christianity foundthat there were an estimated 279 million classical Pen-tecostals, making 4 percent of the total world popula-tion and 12.8 percent of the world’s Christian populationPentecostal.[2] The study found “Historically pentecostaldenominations” (a category that did not include indepen-dent Pentecostal churches) to be the largest Protestant de-nominational family.[95] The largest percentage of Pen-tecostals are found in Sub-Saharan Africa (44 percent),followed by the Americas (37 percent) and Asia and thePacific (16 percent).[96] The movement is enjoying itsgreatest surge today in the global South, which includesAfrica, Latin America, and most of Asia.[97][98] Thereare 740 recognized Pentecostal denominations,[99] but themovement also has a significant number of independentchurches that are not organized into denominations.[100]

Among the over 700 Pentecostal denominations, 240 areclassified as part of Wesleyan, Holiness, or MethodisticPentecostalism. Until 1910, Pentecostalism was univer-sally Wesleyan in doctrine, and Holiness Pentecostalismcontinues to predominate in the Southern United States.Wesleyan Pentecostals teach that there are three crisis ex-periences within a Christian’s life: conversion, sanctifi-cation, and Spirit baptism. They inherited the holinessmovement's belief in entire sanctification. According toWesleyan Pentecostals, entire sanctification is a definiteevent that occurs after salvation but before Spirit bap-tism. This experience cleanses and enables the believerto live a life of personal holiness. This personal cleans-ing prepares the believer to receive the baptism in the

8 4 HISTORY

Holy Spirit. Holiness Pentecostal denominations includethe Church of God in Christ, Church of God (Cleveland,Tennessee), and the International Pentecostal HolinessChurch.[99][101]

After William H. Durham began preaching his FinishedWork doctrine in 1910, many Pentecostals rejected theWesleyan doctrine of entire sanctification and began toteach that there were only two definite crisis experiencesin the life of a Christian: conversion and Spirit baptism.These Finished Work Pentecostals (also known as “Bap-tistic” or “Reformed” Pentecostals because many con-verts were originally drawn from Baptist and Presbyterianbackgrounds) teach that a person is initially sanctified atthe moment of conversion. After conversion, the be-liever grows in grace through a lifelong process of pro-gressive sanctification. There are 390 denominationsthat adhere to the finished work position. They includethe Assemblies of God, the International Church of theFoursquare Gospel, and the Open Bible Churches.[99][101]

The 1904-1905 Welsh Revival laid the foundation forBritish Pentecostalism and especially for a distinct fam-ily of denominations known as Apostolic Pentecostal-ism (not to be confused with Oneness Pentecostalism).These Pentecostals are led by a hierarchy of living apos-tles, prophets, and other charismatic offices. Apos-tolic Pentecostals are found worldwide in 30 denomina-tions, including the Apostolic Church based in the UnitedKingdom.[99]

There are 80 Pentecostal denominations that are classi-fied as Jesus’ Name or Oneness Pentecostalism (oftenself identifying as “Apostolic Pentecostals”).[99] Thesediffer from the rest of Pentecostalism in several signif-icant ways. Oneness Pentecostals reject the doctrine ofthe Trinity. They do not describe God as three personsbut rather as three manifestations of the one living God.Oneness Pentecostals practice Jesus’ Name Baptism—water baptisms performed in the name of Jesus Christ,rather than that of the Trinity. Oneness Pentecostal ad-herents believe repentance, baptism in Jesus’ name, andSpirit baptism are all essential elements of the conver-sion experience.[102] Oneness Pentecostals hold that re-pentance is necessary before baptism to make the ordi-nance valid, and receipt of the Holy Spirit manifestedby speaking in other tongues is necessary afterwards, tocomplete the work of baptism. This differs from otherPentecostals, along with evangelical Christians in gen-eral, who see only repentance and faith in Christ as es-sential to salvation. This has resulted in Oneness believ-ers being accused by some (including other Pentecostals)of a “works-salvation” soteriology,[103] a charge they ve-hemently deny. Oneness Pentecostals insist that salva-tion comes by grace through faith in Christ, coupled withobedience to his command to be “born of water and ofthe Spirit"; hence, no good works or obedience to lawsor rules can save anyone.[104] For them, baptism is notseen as a “work” but rather the indispensable means thatJesus himself provided to come into his kingdom. The

major Oneness churches include the United PentecostalChurch International and the Pentecostal Assemblies ofthe World.

Pentecostal pastors pray over the Colombian flag.

In addition to the denominational Pentecostal churches,there are many Pentecostal churches that choose to existindependently of denominational oversight.[100] Some ofthese churches may be doctrinally identical to the vari-ous Pentecostal denominations, while others may adoptbeliefs and practices that differ considerably from clas-sical Pentecostalism, such as Word of Faith teachings orKingdomNow theology. Some of these groups have beensuccessful in utilizing the mass media, especially televi-sion and radio, to spread their message.[105]

4 History

4.1 Background

The charismatic experiences found in Pentecostalismhave precedents in earlier movements in Christianity.[106]Church historian Dr. Curtis Ward proposes the existenceof an unbroken Pentecostal lineage from the early churchto the present, with glossolalia and gifts following.[107]However, early Pentecostals considered the movement alatter day restoration of the church’s apostolic power, andmost historians of Pentecostalism write that the move-ment emerged from late 19th century radical evangelicalrevival movements in America and Great Britain.[108]

Within this radical evangelicalism, expressed moststrongly in the holiness and higher life movements,themes of restorationism, premillennialism, faith healing,and greater attention on the person and work of the HolySpirit were central to emerging Pentecostalism. Evangel-icals felt that modern Christianity was missing the powerand authority of the New Testament church. Believingthat the second coming of Christ was imminent, manyevangelicals expected an endtime revival that would bringmany people to Christ. Many leaders began to speakof an experience available to all Christians which wouldempower believers to evangelize the world, often termedbaptism with the Holy Spirit.[109] The earliest Pentecostals

4.2 Early revivals: 1900–29 9

understood their movement historically within the frame-work of a “Latter Rain motif”—a modified version ofdispensationalism in which the return to prominence ofthe charismata within the church was a sign of the immi-nence of Christ’s Second Coming.Certain Christian leaders and movements had importantinfluences on early Pentecostals. The essentially univer-sal belief in the continuation of all the spiritual gifts inthe Keswick and Faith Cure movement-the Higher Lifefor the soul and for the body-constituted crucial histori-cal background for the rise of Pentecostalism.[110] AlbertBenjamin Simpson and his Christian and Missionary Al-liance was very influential in the early years of Pente-costalism, especially on the development of the Assem-blies of God. Another early influence on Pentecostalswas John Alexander Dowie and his Christian CatholicApostolic Church. The teachings of Simpson, Dowie,Adoniram Judson Gordon and Maria Woodworth-Etter(she later joined the Pentecostal movement) on heal-ing were embraced by Pentecostals.[111] Edward Irving'sCatholic Apostolic Church also shared many characteris-tics later found in the Pentecostal revival.There was no one founder of Pentecostalism. In-stead, isolated Christian groups were experiencing charis-matic phenomena such as divine healing and speakingin tongues. The Wesleyan holiness movement provideda theological explanation for what was happening tothese Christians. They adapted Wesleyan soteriology toaccommodate their new understanding.[3][112][113] Pen-tecostalism’s Wesleyan-holiness heritage distinguishes itfrom the rest of Evangelicalism, which has roots inChristian Fundamentalism.[114]

4.2 Early revivals: 1900–29

Charles Fox Parham, an independent holiness evangelistwho believed strongly in divine healing, was an importantfigure to the emergence of Pentecostalism as a distinctChristian movement. In 1900, he started a school nearTopeka, Kansas, which he named Bethel Bible School.There he taught that speaking in tongues was the scrip-tural evidence for the reception of the baptism with theHoly Spirit. On January 1, 1901, after a watch nightservice, the students prayed for and received the bap-tism with the Holy Spirit with the evidence of speak-ing in tongues. Parham received this same experiencesometime later and began preaching it in all his ser-vices. Parham believed this was xenoglossia and thatmissionaries would no longer need to study foreign lan-guages. After 1901, Parham closed his Topeka schooland began a four-year revival tour throughout Kansas andMissouri.[115] He taught that the baptism with the HolySpirit was a third experience, subsequent to conversionand sanctification. Sanctification cleansed the believer,but Spirit baptism empowered for service.[116]

At about the same time that Parham was spreading his

Charles Fox Parham, who associated glossolalia with the baptismin the Holy Spirit.

The Apostolic Faith Mission on Azusa Street, now considered tobe the birthplace of Pentecostalism.

doctrine of initial evidence in the Midwestern UnitedStates, news of the Welsh Revival of 1904-1905 ignitedintense speculation among radical evangelicals around theworld and particularly in the United States of a comingmove of the Spirit which would renew the entire Chris-tian Church. This revival saw thousands of conversionsand also exhibited speaking in tongues.[117]

In 1905, Parham moved to Houston, Texas, where hestarted a Bible training school. One of his students wasWilliam J. Seymour, a one-eyed black preacher. Seymourtraveled to Los Angeles where his preaching sparked thethree-year-long Azusa Street Revival in 1906.[118] Wor-

10 4 HISTORY

ship at the racially integrated Azusa Mission featured anabsence of any order of service. People preached and tes-tified as moved by the Spirit, spoke and sung in tongues,and fell in the Spirit. The revival attracted both religiousand secular media attention, and thousands of visitorsflocked to the mission, carrying the “fire” back to theirhome churches.[119] Despite the work of various Wes-leyan groups such as Parham’s and D. L. Moody's re-vivals, the beginning of the widespread Pentecostal move-ment in the United States is generally considered to havebegun with Seymour’s Azusa Street Revival.[120]

William Seymour, leader of the Azusa Street Revival.

The crowds of African-Americans and whites worship-ing together at William Seymour’s Azusa Street Missionset the tone for much of the early Pentecostal movement.During the period of 1906-1924, Pentecostals defied so-cial, cultural and political norms of the time that calledfor racial segregation and the enactment of Jim Crowlaws. The Church of God in Christ, the Church of God(Cleveland), the Pentecostal Holiness Church, and thePentecostal Assemblies of the World were all interracialdenominations before the 1920s. These groups, espe-cially in the Jim Crow South were under great pressureto conform to segregation. Ultimately, North Ameri-can Pentecostalism would divide into white and African-American branches. Though it never entirely disap-peared, interracial worship within Pentecostalism wouldnot reemerge as a widespread practice until after the CivilRights Movement.[115]

Womenwere vital to the early Pentecostal movement.[121]Believing that whoever received the Pentecostal experi-ence had the responsibility to use it towards the prepa-ration for Christ’s second coming, Pentecostal womenheld that the baptism in the Holy Spirit gave them em-powerment and justification to engage in activities tra-ditionally denied to them.[122][123] The first person atParham’s Bible college to receive Spirit baptism with the

Women in a Pentecostal worship service.

evidence of speaking in tongues was a woman, AgnesOzman.[122][124][125] Women such as Florence Crawford,Ida Robinson, and Aimee Semple McPherson foundednew denominations, and many women served as pastors,co-pastors, and missionaries.[126] Women wrote religioussongs, edited Pentecostal papers, and taught and ran Bibleschools.[127] The unconventionally intense and emotionalenvironment generated in Pentecostal meetings duallypromoted, and was itself created by, other forms of par-ticipation such as personal testimony and spontaneousprayer and singing. Women did not shy away from engag-ing in this forum, and in the early movement the major-ity of converts and church-goers were female.[128] Nev-ertheless, there was considerable ambiguity surroundingthe role of women in the church. The subsiding of theearly Pentecostal movement allowed a socially more con-servative approach to women to settle in, and, as a result,female participation was channeled into more support-ive and traditionally accepted roles. Auxiliary women’sorganizations were created to focus women’s talents onmore traditional activities. Women also became muchmore likely to be evangelists and missionaries than pas-tors. When they were pastors, they often co-pastoredwith their husbands.[129]

The majority of early Pentecostal denominations taughtpacifism and adopted military service articles that advo-cated conscientious objection.[130]

4.2.1 Spread and opposition

Azusa participants returned to their homes carrying theirnew experience with them. In many cases, wholechurches were converted to the Pentecostal faith, butmany times Pentecostals were forced to establish new re-ligious communities when their experience was rejectedby the established churches. Because speaking in tongueswas initially believed to always be actual foreign lan-guages, it was believed that missionaries would no longerhave to learn the languages of the peoples they evange-lized because the Holy Spirit would provide whatever for-eign language was required. (When the majority of mis-

4.2 Early revivals: 1900–29 11

sionaries, to their disappointment, learned that tonguesspeech was unintelligible on the mission field, Pente-costal leaders were forced to modify their understand-ing of tongues.)[131] Thus, as the experience of speakingin tongues spread, a sense of the immediacy of Christ’sreturn took hold and that energy would be directedinto missionary and evangelistic activity. Early Pente-costals saw themselves as outsiders from mainstream so-ciety, dedicated solely to preparing the way for Christ’sreturn.[122][132]

An associate of Seymour’s, Florence Crawford, broughtthe message to the Northwest, forming what would be-come the Apostolic Faith Church by 1908. After 1907,Azusa participant William Howard Durham, pastor ofthe North Avenue Mission in Chicago, returned to theMidwest to lay the groundwork for the movement in thatregion. It was from Durham’s church that future lead-ers of the Pentecostal Assemblies of Canada would hearthe Pentecostal message.[133] One of the most well knownPentecostal pioneers was Gaston B. Cashwell (the “Apos-tle of Pentecost” to the South), whose evangelistic workled three Southeastern holiness denominations into thenew movement.[134]

International visitors and Pentecostal missionaries wouldeventually export the revival to other nations. The firstforeign Pentecostal missionaries were A. G. Garr andhis wife, who were Spirit baptized at Azusa and trav-eled to India and later Hong Kong.[135] The NorwegianMethodist pastor T. B. Barratt was influenced by Sey-mour during a tour of the United States. By December1906, he had returned to Europe and is credited with be-ginning the Pentecostal movement in Sweden, Norway,Denmark, Germany, France and England.[136] A notableconvert of Barratt was Alexander Boddy, the Anglicanvicar of All Saints’ in Sunderland, England, who becamea founder of British Pentecostalism.[137] Other impor-tant converts of Barratt were German minister JonathanPaul who founded the first German Pentecostal denomi-nation (the Mülheim Association) and Lewi Pethrus, theSwedish Baptist minister who founded the Swedish Pen-tecostal movement.[138]

Through Durham’s ministry, Italian immigrant LuigiFrancescon received the Pentecostal experience in 1907and established Italian Pentecostal congregations in theUnited States, Argentina, and Brazil. In 1908, GiacomoLombardi led the first Pentecostal services in Italy.[139]In November 1910, two Swedish Pentecostal missionar-ies arrived in Belem, Brazil and established what wouldbecome the Assembleias de Deus (Assemblies of God ofBrazil).[140] In 1908, John G. Lake, a follower of Alexan-der Dowie who had experienced Pentecostal Spirit bap-tism, traveled to South Africa and founded what wouldbecome the Apostolic Faith Mission of South Africaand the Zion Christian Church.[141] As a result of thismissionary zeal, practically all Pentecostal denomina-tions today trace their historical roots to the Azusa StreetRevival.[142]

The first generation of Pentecostal believers faced im-mense criticism and ostracism from other Christians,most vehemently from the Holiness movement fromwhich they originated. Alma White, leader of the Pillarof Fire Church, wrote a book against the movement ti-tled Demons and Tongues in 1910. She called Pente-costal tongues “satanic gibberish” and Pentecostal ser-vices “the climax of demon worship”.[143] Famous holi-ness preacherW. B. Godbey characterized those at AzusaStreet as “Satan’s preachers, jugglers, necromancers, en-chanters, magicians, and all sorts of mendicants”. To Dr.G. Campbell Morgan, Pentecostalism was “the last vomitof Satan”, while Dr. R. A. Torrey thought it was “em-phatically not of God, and founded by a Sodomite”.[144]Ironically, the Pentecostal Church of the Nazarene, oneof the largest holiness groups, was strongly opposed tothe new Pentecostal movement. To avoid confusion, thechurch changed its name in 1919 to the Church of theNazarene.[145] A. B. Simpson’s Christian and MissionaryAlliance negotiated a compromise position unique for thetime. Simpson believed that Pentecostal tongues speak-ing was a legitimate manifestation of the Holy Spirit, buthe did not believe it was a necessary evidence of Spiritbaptism. This view on speaking in tongues ultimately ledto what became known as the “Alliance position” articu-lated by A. W. Tozer as “seek not—forbid not”.[145]

4.2.2 Early controversies

The first Pentecostal converts were mainly derived fromthe Holiness movement and adhered to aWesleyan under-standing of sanctification as a definite, instantaneous ex-perience and “second work of grace”. Problems with thisview arose when large numbers of converts entered themovement from non-Wesleyan backgrounds, especiallyfrom Baptist churches.[146] In 1910, William Durhamof Chicago first articulated the Finished Work, a doc-trine which located sanctification at the moment of sal-vation and held that after conversion the Christian wouldprogressively grow in grace in a lifelong process.[147]This teaching polarized the Pentecostal movement intotwo factions. The Wesleyan doctrine was strongest inthe Southern denominations, such as the Church ofGod (Cleveland), Church of God in Christ, and thePentecostal Holiness Church. The Finished Work, how-ever, would ultimately gain ascendancy among Pente-costals. After 1911, most new Pentecostal denominationswould adhere to Finished Work sanctification.[148]

In 1914, a group of predominately 300 white Pentecostalministers and laymen from all regions of the United Statesgathered in Hot Springs, Arkansas, to create a new, na-tional Pentecostal fellowship—theGeneral Council of theAssemblies of God.[149] By 1911, many of these whiteministers were distancing themselves from an existingarrangement under an African-American leader. Manyof these white ministers were licensed by the African-American, C. H. Mason under the auspices of the Church

12 4 HISTORY

of God in Christ,one of the few legally chartered Pente-costal organizations at the time credentialing and licens-ing ordained Pentecostal clergy. To further such distance,Bishop Mason and other African-American Pentecostalleaders were not invited to the initial 1914 fellowship ofPentecostal ministers. These predominately white minis-ters adopted a congregational polity (whereas the COGICand other Southern groups remained largely episcopal)and rejected a Finished Work understanding of Sancti-fication. Thus, the creation of the Assemblies of Godmarked an official end of Pentecostal doctrinal unity andracial integration.[150]

The new Assemblies of God would soon face a “new is-sue” which first emerged at a 1913 campmeeting. Duringa baptism service, the speaker, R. E. McAlister, men-tioned that the Apostles baptized converts once in thename of Jesus Christ, and the words “Father, Son, andHoly Ghost” were never used in baptism.[151] This in-spired Frank Ewart who claimed to have received as adivine prophecy revealing a nontrinitarian conception ofGod.[152] Ewart believed that there was only one person-ality in the Godhead—Jesus Christ. The terms “Father”and “Holy Ghost” were titles designating different aspectsof Christ. Those who had been baptized in the Trinitar-ian fashion needed to submit to rebaptism in Jesus’ name.Furthermore, Ewart believed that Jesus’ name baptismand the gift of tongues were essential for salvation. Ewartand those who adopted his belief called themselves “one-ness” or “Jesus’ Name” Pentecostals, but their opponentscalled them “Jesus Only”.[153]

Amid great controversy, the Assemblies of God rejectedthe Oneness teaching, and a large number of its churchesand pastors were forced to withdraw from the denomi-nation in 1916.[154] They organized their own Onenessgroups. Most of these joined Garfield T. Haywood, anAfrican-American preacher from Indianapolis, to formthe Pentecostal Assemblies of the World. This churchmaintained an interracial identity until 1924 when thewhite ministers withdrew to form the Pentecostal Church,Incorporated. This church later merged with anothergroup forming the United Pentecostal Church Interna-tional.[155]

4.3 1930-59

While Pentecostals shared many basic assumptions withconservative Protestants, the earliest Pentecostals wererejected by Fundamentalist Christians who adhered tocessationism. In 1928, the World Christian Fundamen-tals Association labeled Pentecostalism “fanatical” and“unscriptural”. By the early 1940s, this rejection ofPentecostals was giving way to a new cooperation be-tween them and leaders of the “new evangelicalism”,and American Pentecostals were involved in the found-ing of the 1942 National Association of Evangelicals.[156]Pentecostal denominations also began to interact witheach other both on national levels and international lev-

Members of the Pentecostal Church of God in Lejunior, Kentuckypray for a girl in 1946.

els through the Pentecostal World Fellowship, which wasfounded in 1947.Though Pentecostals began to find acceptance amongevangelicals in the 1940s, the previous decade was widelyviewed as a time of spiritual dryness, when healings andother miraculous phenomena were perceived as being lessprevalent than in earlier decades of the movement.[157]It was in this environment that the Latter Rain Move-ment, the most important controversy to affect Pente-costalism since World War II, began in North Americaand spread around the world in the late 1940s. Lat-ter Rain leaders taught the restoration of the fivefoldministry led by apostles. These apostles were believedcapable of imparting spiritual gifts through the layingon of hands.[158] There were prominent participants ofthe early Pentecostal revivals, such as Stanley Frodshamand Lewi Pethrus, who endorsed the movement citingsimilarities to early Pentecostalism.[157] However, Pen-tecostal denominations were critical of the movementand condemned many of its practices as unscriptural.One reason for the conflict with the denominations wasthe sectarianism of Latter Rain adherents.[158] Many au-tonomous churches were birthed out of the revival.[157]

A simultaneous development within Pentecostalism wasthe postwar Healing Revival. Led by healing evangelistsWilliam Branham, Oral Roberts, Gordon Lindsay, andT. L. Osborn, the Healing Revival developed a followingamong non-Pentecostals as well as Pentecostals. Many ofthese non-Pentecostals were baptized in the Holy Spiritthrough these ministries. The Latter Rain and the Heal-ing Revival influenced many leaders of the charismaticmovement of the 1960s and 1970s.[159]

4.4 1960-present

Before the 1960s, most non-Pentecostal Christians whoexperienced the Pentecostal baptism in the Holy Spirittypically kept their experience a private matter or joineda Pentecostal church afterward.[160] The 1960s saw a

5.2 Leaders 13

new pattern develop where large numbers of Spirit bap-tized Christians from mainline churches in the UnitedStates, Europe, and other parts of the world chose toremain and work for spiritual renewal within their tra-ditional churches. This initially became known as Newor Neo-Pentecostalism (in contrast to the older classi-cal Pentecostalism) but eventually became known as theCharismatic Movement.[161] While cautiously supportiveof the Charismatic Movement, the failure of Charismat-ics to embrace traditional Pentecostal taboos on danc-ing, drinking alcohol, smoking, and restrictions on dressand appearance initiated an identity crisis for classicalPentecostals, who were forced to reexamine long heldassumptions about what it meant to be Spirit filled.[162]The liberalizing influence of the Charismatic Movementon classical Pentecostalism can be seen in the disappear-ance of many of these taboos since the 1960s. Becauseof this, the cultural differences between classical Pente-costals and charismatics have lessened over time.[163] Theglobal renewal movements manifest many of these ten-sions as inherent characteristics of Pentecostalism and asrepresentative of the character of global Christianity.[164]

5 People

5.1 Forerunners

• William Boardman (1810-1886)

• Alexander Boddy (1854-1930)

• John Alexander Dowie (1848–1907)

• Henry Drummond (1786-1860)

• Edward Irving (1792-1834)

• John A. MacMillan (1873-1956)

• Andrew Murray (1828-1917)

• Jessie Penn-Lewis (1861-1927)

• Evan Roberts (1878-1951)

• Albert Benjamin Simpson (1843-1919)

• Richard Green Spurling father (1810-1891) and son(1857-1935)

• James Haldane Stewart (1778-1854)

5.2 Leaders

• A.A. Allen (1911–70) Healing tent evangelist of the1950s and 1960s

• Joseph Ayo Babalola (1904–59) Oke – Ooye, Ilesarevivalist in 1930, and spiritual founder of ChristApostolic Church

• William M. Branham (1909–65) Healing evangelistof the mid-20th century

• David Yonggi Cho – Senior pastor and founder ofthe Yoido Full Gospel Church (Assemblies of God)in Seoul, Korea, the world’s largest congregation

• Jack Coe (1918–56) Healing tent evangelist of the1950s

• Margaret Court – Tennis champion in the 1960s/70sand founder of Victory Life Centre in Perth, Aus-tralia; become a pastor in 1991

• Donald Gee (1891-1966) early Pentecostal bibleteacher in United Kingdom; “the apostle of balance”

• Benny Hinn – Evangelist

• Rex Humbard (1919–2007) The first major TVevangelist (1950s–70s), and at one time had thelargest TV audience of an evangelist in the U.S.

• George Jeffreys (1889–1962) Founder of the ElimFoursquare Gospel Alliance and the Bible-PatternChurch Fellowship (UK)

• Kathryn Kuhlman (1907–76) Evangelist whobrought Pentecostalism into the mainstreamdenominations

• Gerald Archie Mangun (1919–2010) Americanevangelist, pastor, who built one of the largestchurches within the United Pentecostal Church In-ternational

• Charles Harrison Mason (1866–1961) The Founderof the Church of God In Christ

• Aimee Semple McPherson (1890–1944) Evange-list, pastor, and organizer of the InternationalChurch of the Foursquare Gospel

• Charles Fox Parham (1873–1929) Father ofmodernPentecostalism

• David du Plessis (1905–87) South-African Pente-costal church leader, one of the founders of theCharismatic movement

• Oral Roberts (1918–2009) Healing tent evangelistwho made the transition to televangelism

• William J. Seymour (1870–1922) Azusa StreetMis-sion founder (Azusa Street Revival)

• Ambrose Jessup (“AJ”) Tomlinson (1865-1943)leader of “Church of God” movement from 1903until 1923, and of a minority grouping (now calledChurch of God of Prophecy) from 1923 until hisdeath in 1943

• Smith Wigglesworth (1859–1947) – British evange-list

14 7 NOTES

• Maria Woodworth-Etter (1844–1924) – Healingevangelist

• Pat Robertson – TV evangelist, founder of theChristian Broadcasting Network (in 1961)

• Bishop Ida Robinson (1891–1946) Founder of theMount Sinai Holy Church of America

• Jimmy Swaggart – TV evangelist, pastor, musician

• Reinhard Bonnke

• Charles G. Scott - General Bishop of thePentecostal Church of God & Evangelist

6 See also• Direct revelation

• Cessationism versus Continuationism

• Redemption Hymnal

• Renewal Theologians

• Snake handling

6.1 Country-specific articles

• Pentecostalism in Iceland

• Pentecostalism in Norway

• Pentecostal Church in Poland

• Pentecostalism in Romania

• History of Pentecostalism in India

7 Notes[1] “Spirit and Power: A 10-Country Survey of Pentecostals”,

Executive Summary. The Pew Forum on Religion andPublic Life.

[2] Pew Forum on Religion and Public Life (December 19,2011,), Global Christianity: A Report on the Size and Dis-tribution of the World’s Christian Population, p. 67.

[3] Menzies 2007, pp. 78-79.

[4] Duffield and Van Cleave 1983, pp. 16-26.

[5] Dayton 1980, p. 4.

[6] Duffield and Van Cleave 1983, p. 187.

[7] Duffield and Van Cleave 1983, p. 258.

[8] Duffield and Van Cleave 1983, p. 239.

[9] Duffield and Van Cleave 1983, pp. 225-251.

[10] James H. Railey, Jr. and Benny C. Aker in Horton 1994,50.

[11] Duffield and Van Cleave 1983, p. 262.

[12] Duffield and Van Cleave 1983, p. 524-525, 563-564.

[13] Livingstone, E.A. (2000). “Pentecostalism”. The Con-cise Oxford Dictionary of the Christian Church. Retrieved2008-12-21.

[14] Arrington 1981, pp. 1-2.

[15] The Pew Forum on Religion and Public Life (2006).Spirit and Power: A 10-Country Survey of Pentecostals.“While many renewalists say they attend religious serviceswhere speaking in tongues is a common practice, fewertend to say that they themselves regularly speak or pray intongues. In fact, in six of the 10 countries surveyed, morethan four-in-ten Pentecostals say they never speak or prayin tongues,” page 16-17.

[16] Duffield and Van Cleave 1983, pp. 281-282.

[17] Duffield and Van Cleave 1983, p. 282.

[18] Duffield and Van Cleave 1983, pp. 308-309.

[19] Duffield and Van Cleave 1983, pp. 309-310.

[20] Duffield and Van Cleave 1983, p. 312.

[21] Horton 2005, pp. 139-140.

[22] Macchia 2006, p. 60.

[23] Duffield and Van Cleave 1983, pp. 314-315.

[24] Duffield and Van Cleave 1983, p. 317.

[25] Duffield and Van Cleave 1983, p. 317-318.

[26] Duffield and Van Cleave 1983, pp. 320-321.

[27] Duffield and Van Cleave 1983, p. 323.

[28] Duffield and Van Cleave 1983, pp. 323-324.

[29] Duffield and Van Cleave 1983, pp. 324-326.

[30] Macchia 2006, p.37.

[31] Poloma 2010, p. 102.

[32] Duffield and Van Cleave 1983, p. 326.

[33] Duffield and Van Cleave 1983, p. 327.

[34] Duffield and Van Cleave 1983, p. 327-329.

[35] Vernon L. Purdy in Horton 1994, 489-490.

[36] See also Graves 2011.

[37] Purdy in Horton 1994, p. 494.

[38] Graves 2011, p. 52.

[39] Purdy in Horton 1994, pp. 508-509.

[40] Purdy in Horton 1994, pp. 517-518.

[41] Purdy in Horton 1994, p. 519.

15

[42] Purdy in Horton 1994, pp. 520-521.

[43] Duffield and Van Cleave 1983, p. 401.

[44] Duffield and Van Cleave 1983, p. 402.

[45] Synan 1997, p. 192.

[46] HIV patients told by Pentecostal pastors 'to rely onGod''Pentecostal pastor told me water would cure myHIV'

[47] Duffield and Van Cleave 1983, p. 523.

[48] Duffield and Van Cleave 1983, p. 530.

[49] Duffield and Van Cleave 1983, p. 541-542.

[50] Duffield and Van Cleave 1983, p. 331.

[51] Duffield and Van Cleave 1983, pp. 300-302.

[52] Duffield and Van Cleave 1983, p. 332.

[53] Duffield and Van Cleave 1983, p. 333.

[54] Duffield and Van Cleave 1983, p. 340.

[55] P.S. Brewster 1976, p. 50

[56] Duffield and Van Cleave 1983, p. 335.

[57] Duffield and Van Cleave 1983, p. 344.

[58] Duffield and Van Cleave 1983, p. 346.

[59] W.R. Jones in R.S. Brewster 1976.

[60] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Wisdom, Word of”.

[61] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Knowledge, Word of: 3.The Word of Knowledge in Tradition”.

[62] Robeck, Jr. 1980, p. 26.

[63] Duffield and Van Cleave 1983, p. 347.

[64] Duffield and Van Cleave 1983, p. 354.

[65] Duffield and Van Cleave 1983, p. 355.

[66] Duffield and Van Cleave 1983, p. 341.

[67] Robeck 2003, p. 177.

[68] Robeck 2003, pp. 174-175.

[69] Duffield and Van Cleave 1983, p. 345.

[70] Duffield and Van Cleave 1983, p. 342.

[71] Aker, Benny C. “The Gift Of Tongues In 1 Corinthians14:1–5”. Enrichment Journal. Accessed May 24, 2011.

[72] Duffield and Van Cleave 1983, p. 343.

[73] Poloma 1989, p. 83.

[74] Gee, Concerning Spiritual Gifts, p. 49.

[75] Duffield and Van Cleave 1983, p. 336.

[76] Gee, Concerning Spiritual Gifts, p. 49-51.

[77] Calvin M. Johansson in Patterson and Rybarczyk 2007,pp. 60-61.

[78] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Spirituality, Pentecostaland Charismatic”.

[79] Johansson, in Patterson and Rybarczyk 2007, p. 50-51.

[80] Johansson, in Patterson and Rybarczyk 2007, pp. 56-57.

[81] Duffield and Van Cleave 1983, p. 330.

[82] Paul Harvey and Philip Goff, The Columbia documentaryhistory of religion in America since 1945 (Columbia Uni-versity Press, 2005), 347.

[83] Larry Witham, Who shall lead them?: the future of min-istry in America (Oxford University Press, Jul 1, 2005),134.

[84] Stephen Burns, SCM Studyguide to Liturgy (Hymns An-cient & Modern Ltd, 2006), 62.

[85] Evans 2006, p. 87.

[86] “Modern Day Manifestations of the Spirit”, paper detail-ing the “common understanding of scriptural teaching” ofthe Assemblies of God USA. Accessed August 26, 2010.

[87] Shane Jack Clifton, “An Analysis of the Developing Ec-clesiology of the Assemblies of God in Australia” [PhDthesis, Australian Catholic University, 2005], p. 205. Ac-cessed August 26, 2010.

[88] Poloma 1989, pg. 85.

[89] Poloma 1989, pg. 85-86.

[90] BBC – Religion & Ethics (2007-06-20).“Pentecostalism”. Retrieved 2009-02-10.

[91] “Abstinence: A Biblical Perspective on Abstinence”.Springfield,MO 65802-1894: General Council of the As-semblies of God. 1985. p. 2.

[92] This view is held by the United Pentecostal Church In-ternational and the Church of God in Christ. For theUPCI, see under “The Church,” in Essential Doctrines ofthe Bible, copyright 1990, by Word Aflame Press. For theCOGIC, see The Doctrine of the Church of God in Christ.

[93] For the Assemblies of God USA's position on ordinances,see Article 6 of its Statement of Fundamental Truthswhich only lists water baptism and holy communion.

[94] Barrett’s statistics found in Synan 1997, p. 286.

[95] Pew Forum 2011, p. 70.

[96] Pew Forum 2011, p. 68.

[97] Pew Forum on Religion and Public Life (2006-04-24).“Moved by the Spirit: Pentecostal Power and Politics after100 Years”. Retrieved 2008-09-24.

[98] “Pentecostalism”. Britannica Concise Encyclopedia.2007. Retrieved 2008-12-21.

16 7 NOTES

[99] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Part II Global Statistics”.

[100] Blumhofer 1993, p. 2.

[101] Rybarczyk in Patterson and Rybarczyk 2007, p. 4.

[102] Blumhofer 1993, p. 129.

[103] See, for instance, Thomas A. Fudge: Christianity Withoutthe Cross: A History of Salvation in Oneness Pentecostal-ism. Universal Publishers, 2003.

[104] See Essential Doctrines of the Bible, “New Testament Sal-vation”, subheading “Salvation by grace through faith”,Word Aflame Press, 1979.

[105] Synan 1987, pp. 33-34.

[106] Patheos. “Pentecostal Origins”. Retrieved 2009-11-03.

[107] Johnson, William, The Church Through the Ages,Bethesda Books, 2003

[108] Robeck, Jr. 2006, pp. 119-122.

[109] Blumhofer 1993, pp. 11-34.

[110] “Keswick Theology and Continuationism or Anti-Cessationism: Vignettes of Certain Important Advocatesof Keswick or Higher Life Theology and their BeliefsConcerning Spiritual Gifts and Other Matters: WilliamBoardman, Andrew Murray, Frederick B. Meyer, EvanRoberts and Jessie Penn-Lewis, A. B. Simpson, JohnA. MacMillan, and Watchman Nee,” in The Doctrineof Sanctification, Thomas D. Ross, Ph. D. Diss, GreatPlains Baptist Divinity School, 2015

[111] Blumhofer 1993, pp. 20-24.

[112] McGee 1999

[113] Blumhofer 1989, Pentecost in My Soul, p. 92.

[114] Randall Herbert Balmer. Encyclopedia of Evangelicalism.1st ed. Louisville, KY: Westminster John Knox Press;2002 [cited October 25, 2011]. ISBN 978-0-664-22409-7.

[115] Synan 1997, pp. 89-92.

[116] Synan 1997, pp. 93-94.

[117] Synan 1997, pp. 86-88.

[118] Synan 1997, pp. 92-98.

[119] Synan 1997, pp. 98-100.

[120] Blumhofer 1989, The Assemblies of God vol. 1, pp.97–112

[121] Wacker 2001, pp. 160–162.

[122] Burgess. Encyclopedia of Pentecostal and CharismaticChristianity. 460.

[123] Keller. Encyclopedia of Women and Religion. 394.

[124] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Ozman, Agnes Nevada”.

[125] Wacker 2001, pp. 158–59.

[126] Wacker 2001, p. 160.

[127] Keller. Encyclopedia of Women and Religion. 401.

[128] Keller. Encyclopedia of Women and Religion. 395–96.

[129] Blumhofer 1993, pp. 164-177.

[130] Paul Alexander. Peace to War: Shifting Allegiances in theAssemblies of God (Telford, PA: Cascadia, 2009). JayBeaman, “Pentecostal Pacifism” (Eugene, OR: Wipf &Stock, 2009)

[131] Hunter, Harold D. “A Portrait of How the Azusa Doctrineof Spirit Baptism Shaped American Pentecostalism”. En-richment Journal. Accessed August 26, 2010.

[132] Blumhofer 1993, pp. 3–5.

[133] Synan 1997, pp. 103-104.

[134] Synan 1997, pp. 113-114.

[135] Synan 1997, pp. 101-102.

[136] Synan 1997, pp. 104-105.

[137] Synan 1997, p. 131.

[138] Synan 1997, pp. 131-132.

[139] Synan 1997, pp. 133-134.

[140] Synan 1997, pp. 134-135.

[141] Synan 1997, pp. 137-138.

[142] Synan 1997, p. 105.

[143] Quoted in Synan 1997, p. 145.

[144] Quotes taken from Synan 1997, p. 146.

[145] Quotes taken from Synan 1997, p. 147.

[146] Synan 1997, pp. 149.

[147] Synan 1997, p. 150.

[148] Synan 1997, pp. 151-152.

[149] Synan 1997, pp. 153-154.

[150] Synan 1997, p. 155.

[151] Synan 1997, p. 156.

[152] Blumhofer. The Assemblies of God. Vol 1. pp.217–239

[153] Synan 1997, p. 157.

[154] Synan 1997, pp. 158-160.

[155] Synan 1997, pp. 160-161.

[156] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Evangelicalism”.

[157] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Latter Rain Movement”.

17

[158] Patterson and Rybarczyk 2007, pp. 159-160.

[159] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Charismatic Movement”.

[160] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Charismatic Movement: A.Earliest Stirrings (Before 1960)".

[161] The New International Dictionary of Pentecostal andCharismatic Movements, s.v. “Charismatic Movement: B.The Emergence of the Movement (1960-1967)".

[162] Blumhofer 1993, p. 226.

[163] Blumhofer 1993, p. 236.

[164] Vondey, Wolfgang (2013). Pentecostalism: A Guide forthe Perplexed. London and New York: Bloomsbury. pp.1–8. ISBN 978-0567522269.

8 References

• Arrington, French L. “The Indwelling, Baptism, andInfilling with the Holy Spirit: A Differentiation ofTerms”. Pneuma: the Journal of the Society for Pen-tecostal Studies 3, no. 1 (Fall 1981):1-10.

• Blumhofer, Edith L. Pentecost in MySoul:Explorations in the Meaning of PentecostalExperience in the Early Assemblies of God. Spring-field, Missouri:Gospel Publishing House, 1989.ISBN 0-88243-646-5.

• Blumhofer, Edith L.The Assemblies of God:A Chap-ter in the Story of America Pentecostalism, Volume1—To 1941. Springfield, Missouri:Gospel Publish-ing House, 1989.ISBN 0-88243-457-8.

• Blumhofer, Edith L.Restoring the Faith: The Assem-blies of God, Pentecostalism, and American Culture.Urbana and Chicago: University of Illinois Press,1993. ISBN 978-0-252-06281-0.

• Burgess, Stanley M., and Eduard M. van der Maas,eds. The New International Dictionary of Pente-costal and Charismatic Movements. Grand Rapids:Zondervan, 2002.

• Dayton, Donald W. “Theological Roots of Pente-costalism”. Pneuma: The Journal of the Society forPentecostal Studies 2, no. 1 (Spring 1980): 3-21.

• Duffield, Guy P. and Nathaniel M. Van Cleave.Foundations of Pentecostal Theology. Los Ange-les: Foursquare Media, 2008 (originally published1983). ISBN 978-1-59979-3368.

• Evans, Mark. Open Up the Doors: Music in theModern Church. London: Equinox Publishing Ltd.,2006. ISBN 978-1-84553187-4.

• Ewin, Wilson. The Spirit of Pentecostal-CharismaticUnity. Nashua, N.H.: Bible Baptist Church, [199-]. N.B.: Discussion of the charismatic movement’sCatholic and non-Catholic increase in coöperationand at attempts for unity. Without ISBN

• Gee, Donald. Concerning Spiritual Gifts. Spring-field, Missouri: Gospel Publishing House. ISBN 0-88243-486-1.

• Graves, Jr., Wilfred. In Pursuit of Wholeness: Expe-riencing God’s Salvation for the Total Person. Ship-pensburg, PA: Destiny Image Publishers, Inc., 2011.ISBN 978-0-7684-3794-2.

• Horton, Stanley M., ed. Systematic Theology, rev.ed. Springfield, Missouri: Logion Press/GospelPublishing House, 1994. ISBN 978-0882438559.

• Horton, Stanley M. What the Bible Says about theHoly Spirit, rev. ed. Springfield, Missouri: GospelPublishing House, 2005. ISBN 0-88243-359-8.

• Knox, Ronald. Enthusiasm: a Chapter in the Historyof Religion, with Special Reference to the XVII andXVIII Centuries. Oxford, Eng.: Oxford UniversityPress, 1950. viii, 622 p.*Macchia, Frank D. “GodPresent in a Confused Situation: The Mixed Influ-ence of the Charismatic Movement on Classical Pen-tecostalism in the United States”. Pneuma: The Jour-nal of the Society for Pentecostal Studies 18, no. 1(Spring 1996): 33-54.

• Macchia, Frank D. Baptized in the Spirit: A GlobalPentecostal Theology. Grand Rapids, Michigan:Zondervan, 2006. ISBN 978-0-310-25236-8.

• McGee, Gary B. "'Latter Rain' Falling in the East:Early-Twentieth-Century Pentecostalism in Indiaand the Debate over Speaking in Tongues”. ChurchHistory 68, no. 3 (September 1999): 648-665.

• Menzies, WilliamW. “The Reformed Roots of Pen-tecostalism”. PentecoStudies 6, no. 2 (2007): 78-99.

• Patterson, Eric, and Edmund Rybarczyk, eds. TheFuture of Pentecostalism in the United States. NewYork: Lexington Books, 2007. ISBN 978-0-7391-2102-3.

• Poloma, Margaret M. The Assemblies of God at theCrossroads: Charisma and Institutional Dilemmas.Knoxville, Tennessee: The University of TennesseePress, 1989. ISBN 0-87049-607-7.

• Poloma, Margaret M. and John C. Green. The As-semblies of God: Godly Love and the Revitalizationof American Pentecostalism. New York: New YorkUniversity Press, 2010.

• Robeck, Jr., Cecil M. “Written Prophecies: AQues-tion of Authority”. Pneuma: The Journal of the So-ciety for Pentecostal Studies 2, no. 1 (Fall 1980):26-45.

18 10 EXTERNAL LINKS

• Robeck, Cecil M. “An EmergingMagisterium? TheCase of the Assemblies of God”. Pneuma: TheJournal of the Society for Pentecostal Studies 25, no.2 (Fall 2003): 164-215.

• Robeck, Jr., Cecil M. The Azusa Street Mission andRevival: The Birth of the Global Pentecostal Move-ment. Nashville: Thomas Nelson, Inc., 2006.

• Ross, Thomas D., “The Doctrine of Sanctification.”Ph. D. Diss., Great Plains Baptist Divinity School,2015. Contains several hundred pages on the contri-bution of the Keswick and Faith Cure movements tothe rise of Pentecostalism and biographical sketchesof Pentecostal precursors.

• Synan, Vinson. “Pentecostalism: Varieties andContributions”. Pneuma: The Journal of the Soci-ety for Pentecostal Studies 9 (Fall 1987): 31-49.

• Synan, Vinson. The Holiness–Pentecostal Tradi-tion: Charismatic Movements in the Twentieth Cen-tury. Grand Rapids, Michigan: William B. Eerd-mans Publishing Company, 1997. ISBN 978-0-8028-4103-2.

• Wacker, Grant. Heaven Below: Earlier Pentecostalsand American Culture. Harvard University Press.2001.

9 Further reading• Alexander, Paul. Peace to War: Shifting Allegiances

in the Assemblies of God. Telford, Pennsylvania:Cascadia Publishing/Herald Press, 2009.

• Alexander, Paul. Signs and Wonders: Why Pente-costalism is the World’s Fastest Growing Faith. SanFrancisco, California: Jossey-Bass, 2009.

• Brewster, P.S. Pentecostal Doctrine. GrenehurstPress, United Kingdom, May 1976. ISBN 978-0905857008.

• Clement, Arthur J. Pentecost or Pretense?: an Ex-amination of the Pentecostal and Charismatic Move-ments. Milwaukee, Wis.: Northwestern PublishingHouse, 1981. 255, [1] p. ISBN 0-8100-0118-7

• Clifton, Shane Jack. “An Analysis of the Develop-ing Ecclesiology of the Assemblies of God in Aus-tralia”. PhD thesis, Australian Catholic University,2005.

• Cruz, Samuel. Masked Africanisms: Puerto RicanPentecostalism. Kendall/Hunt Publishing Company,2005. ISBN 0-7575-2181-9.

• Hollenweger, Walter. The Pentecostals: The Charis-matic Movement in the Churches. Minneapolis:Augsburg Publishing House, 1972. 255,[1] p. ISBN0-8066-1210-X.

• Hollenweger, Walter. Pentecostalism : Origins andDevelopments Worldwide. Peabody, Massachusetts:Hendrickson Publishers, 1997. ISBN 0-943575-36-2.

• Lewis, Meharry H. Mary Lena Lewis Tate: Vi-sion!, A Biography of the Founder and History ofthe Church of the Living God, the Pillar and Groundof the Truth, Inc. Nashville, Tennessee: The Newand Living Way Publishing Company, 2005. ISBN0-910003-08-4.

• Malcomson, Keith. Pentecostal Pioneers Remem-bered: British and Irish Pioneers of Pentecost. 2008.

• Mendiola, Kelly Willis. OCLC 56818195 TheHand of a Woman: Four Holiness-Pentecostal Evan-gelists and American Culture, 1840–1930. PhD the-sis, University of Texas at Austin, 2002.

• Miller, Donald E. and Tetsunao Yamamori. GlobalPentecostalism: The New Face of Christian SocialEngagement. Berkeley, California: University ofCalifornia Press, 2007.

• Olowe, Abi Olowe. Great Revivals, Great Revivalist– Joseph Ayo Babalola. Omega Publishers, 2007.

• Robins, R. G. A. J. Tomlinson: Plainfolk Modernist.New York, NY: Oxford University Press, 2004.

• Robins, R. G. Pentecostalism in America. Santa Bar-bara, CA: Praeger/ABC-CLIO, 2010.

• Steel, Matthew. “Pentecostalism in Zambia: Power,Authority and the Overcomers”. MSc dissertation,University of Wales, 2005.

• Wacker, Grant. Heaven Below: Early Pentecostalsand American Culture. Cambridge, Massachusetts:Harvard University Press, 2001.

• Woodberry, Robert. “Pentecostalism and EconomicDevelopment”, inMarkets, Morals and Religion, ed.Jonathan B. Imber, 157–177. New Brunswick, NewJersey: Transaction Publishers, 2008.

10 External links• The Rise of Pentecostalism", Christian History 58(1998) special issue. As of 1998, two special is-sues of this magazine had addressed Pentecostal-ism’s roots: "Spiritual Awakenings in North Amer-ica" (issue 23, 1989) and "CampMeetings &CircuitRiders: Frontier Revivals" (issue 45, 1995)

• The European Research Network on Global Pen-tecostalism Multi-user academic website providingreliable information about Pentecostalism and net-working current interdisciplinary research, hosts adedicated web search engine for Pentecostal studies

19

• Flower Pentecostal Heritage Center One of thelargest collections of materials documenting theglobal Pentecostal movement, including searchabledatabases of periodicals, photographs, and otheritems

• Pentecostal History

20 11 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

11 Text and image sources, contributors, and licenses

11.1 Text

• Pentecostalism Source: http://en.wikipedia.org/wiki/Pentecostalism?oldid=650871244 Contributors: AxelBoldt, Mav, Wesley, MalcolmFarmer, RK, Rmhermen, Toby Bartels, William Avery, Twilsonb, Stevertigo, Michael Hardy, Kpearce, Stephen C. Carlson, Wwwwolf,Ixfd64, Minesweeper, Ahoerstemeier, Rboatright, Angela, Andres, Technopilgrim, Jengod, DonPaolo, Tb, WhisperToMe, Zoicon5, DJClayworth, Reynwah, Thue, Morven, Bloodshedder, Pollinator, Slawojarek, Hajor, Rlvaughn, Robbot, Modulatum, Academic Challenger,Flauto Dolce, Rholton, Rursus, Ojigiri, Blainster, Rasmus Faber, UtherSRG, Davidcannon, Agendum, DocWatson42, Bogdanb, Tom harri-son, HangingCurve, Mboverload, Lucky 6.9, Stevietheman, Andycjp, Antandrus, Aminorex, Kaldari, DNewhall, CaribDigita, One SalientOversight, Joe Rodgers, Sam Hocevar, Gary D, Neutrality, Sarcelles, GlenDavis, TheCustomOfLife, Jwolfe, Ornil, Jayjg, DanielCD,Discospinster, Herzen, Rich Farmbrough, Guanabot, Raina, Cnyborg, Jordancpeterson, Stereotek, ESkog, CanisRufus, El C, Kwamik-agami, Spearhead, Lima, Orlady, Causa sui, Bobo192, BigFatDave, Smalljim, Shenme, Calan, Giraffedata, Zetawoof, MtB, Jonathunder,Alansohn, ThorstenNY, Ncik, Lightbearer7, Paradiso, Leonardo Alves, Riana, Njesson, Wtmitchell, Evil Monkey, LFaraone, Bsadowski1,T3gah, Siafu, Angr, Richard Arthur Norton (1958- ), Mel Etitis, Woohookitty, Jersyko, PatGallacher, Roger6106, Pol098, WadeSimMiser,MGTom, Zach Alexander, Tabletop, Kelisi, Bschorr, Jon Harald Søby, Toussaint, Gimboid13, KHM03, Matturn, Graham87, BD2412,Galwhaa, Search4Lancer, Pittising, Rjwilmsi, Koavf, ChristopherCaufield, Meharrylew, OliviaT, AwkwardSocks, MZMcBride, SMC,Heelgrasper, Afterwriting, Supernix, Jevon, Fish and karate, Titoxd, FlaBot, Ian Pitchford, Aguila, Rclose, Paul foord, RexNL, Fisenko,Alphachimp, David L Rattigan, Chobot, Moocha, Mhking, Gwernol, Tone, Dúnadan, Measure, Wavelength, Personman, RobotE, Kinney-boy90, X42bn6, Bleakcomb, Pigman, Pvasiliadis, Russellocarroll, Gaius Cornelius, Alvinrune, Cryptic, NawlinWiki, Mithgil, SEWilcoBot,BigCow, MacGyver07, Kdbuffalo, Moe Epsilon, BOT-Superzerocool, Bota47, Sister Lila, Grubbmeister, Wknight94, Unforgiven24, Re-publican88, Mamawrites, YoungKracauer, Taurus65, Closedmouth, Spondoolicks, Abune, Natgoo, Whobot, T. Anthony, Tierce, Mebden,Mikedogg, Jbull, Luk, Johnmarkh, Aexapo, SmackBot, MattieTK, Reedy, KnowledgeOfSelf, Unyoyega, Korossyl, Yuyudevil, Eagleswings,Stifle, Delldot, Arcan, HalfShadow, Gilliam, Portillo, Ohnoitsjamie, James xeno, Kevinalewis, Squiddy, Wolfponddelta, Quinsareth, Big-fun, Sirex98, Heymon32, Joel Bastedo, CSWarren, A. 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11.2 Images 21

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• StJohnsAshfield_StainedGlass_GoodShepherd.png Original artist: StJohnsAshfield_StainedGlass_GoodShepherd.png: Stained glass: Al-fred Handel, d. 1946[2], photo:Toby Hudson

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