Pentecostalism | Wikipedia audio article

Pentecostalism or Classical Pentecostalism
is a renewal movement within Protestant Christianity that places special emphasis on a direct personal
experience of God through baptism with the Holy Spirit. The term Pentecostal is derived
from Pentecost, the Greek name for the Jewish Feast of Weeks. For Christians, this event
commemorates the descent of the Holy Spirit upon the followers of Jesus Christ, as described
in the second chapter of the Acts of the Apostles. Like other forms of evangelical Protestantism,
Pentecostalism adheres to the inerrancy of the Bible and the necessity of accepting Jesus
Christ as personal Lord and Savior. It is distinguished by belief in the baptism in
the Holy Spirit that enables a Christian to live a Spirit-filled and empowered life. This
empowerment includes the use of spiritual gifts such as speaking in tongues and divine
healing—two other defining characteristics of Pentecostalism. Because of their commitment
to biblical authority, spiritual gifts, and the miraculous, Pentecostals tend to see their
movement as reflecting the same kind of spiritual power and teachings that were found in the
Apostolic Age of the early church. For this reason, some Pentecostals also use the term
Apostolic or Full Gospel to describe their movement.
Pentecostalism emerged in the early 20th century among radical adherents of the Holiness movement
who were energized by revivalism and expectation for the imminent Second Coming of Christ.
Believing that they were living in the end times, they expected God to spiritually renew
the Christian Church thereby bringing to pass the restoration of spiritual gifts and the
evangelization of the world. In 1900, Charles Parham, an American evangelist and faith healer,
began teaching that speaking in tongues was the Bible evidence of Spirit baptism and along
with William J. Seymour, a Wesleyan-Holiness preacher, he taught that this was the third
work of grace. The three-year-long Azusa Street Revival, founded and led by Seymour in Los
Angeles, California, resulted in the spread of Pentecostalism throughout the United States
and the rest of the world as visitors carried the Pentecostal experience back to their home
churches or felt called to the mission field. While virtually all Pentecostal denominations
trace their origins to Azusa Street, the movement has experienced a variety of divisions and
controversies. An early dispute centered on challenges to the doctrine of the Trinity.
As a result, the Pentecostal movement is divided between trinitarian and non-trinitarian branches,
resulting in the emergence of Oneness Pentecostals. Comprising over 700 denominations and a large
number of independent churches, there is no central authority governing Pentecostalism;
however, many denominations are affiliated with the Pentecostal World Fellowship. There
are over 279 million Pentecostals worldwide, and the movement is growing in many parts
of the world, especially the global South. Since the 1960s, Pentecostalism has increasingly
gained acceptance from other Christian traditions, and Pentecostal beliefs concerning Spirit
baptism and spiritual gifts have been embraced by non-Pentecostal Christians in Protestant
and Catholic churches through the Charismatic Movement. Together, Pentecostal and Charismatic
Christianity numbers over 500 million adherents. While the movement originally attracted mostly
lower classes in the global South, there is an increasing appeal to middle classes. Middle
class congregations tend to be more adapted to society and withdraw strong spiritual practices
such as divine healing.==Beliefs==Pentecostalism is an evangelical faith, emphasizing
the reliability of the Bible and the need for the transformation of an individual’s
life through faith in Jesus. Like other evangelicals, Pentecostals generally adhere to the Bible’s
divine inspiration and inerrancy—the belief that the Bible, in the original manuscripts
in which it was written, is without error. Pentecostals emphasize the teaching of the
“full gospel” or “foursquare gospel”. The term foursquare refers to the four fundamental
beliefs of Pentecostalism: Jesus saves according to John 3:16; baptizes with the Holy Spirit
according to Acts 2:4; heals bodily according to James 5:15; and is coming again to receive
those who are saved according to 1 Thessalonians 4:16–17.===Salvation===The central belief of classical Pentecostalism
is that through the death, burial, and resurrection of Jesus Christ, sins can be forgiven and
humanity reconciled with God. This is the Gospel or “good news”. The fundamental requirement
of Pentecostalism is that one be born again. The new birth is received by the grace of
God through faith in Christ as Lord and Savior. In being born again, the believer is regenerated,
justified, adopted into the family of God, and the Holy Spirit’s work of sanctification
is initiated.Classical Pentecostal soteriology is generally Arminian rather than Calvinist.
The security of the believer is a doctrine held within Pentecostalism; nevertheless,
this security is conditional upon continual faith and repentance. Pentecostals believe
in both a literal heaven and hell, the former for those who have accepted God’s gift of
salvation and the latter for those who have rejected it.For most Pentecostals there is
no other requirement to receive salvation. Baptism with the Holy Spirit and speaking
in tongues are not generally required, though Pentecostal converts are usually encouraged
to seek these experiences. A notable exception is Jesus’ Name Pentecostalism, most adherents
of which believe both water baptism and Spirit baptism are integral components of salvation.===Baptism with the Holy Spirit===Pentecostals identify three distinct uses
of the word “baptism” in the New Testament: Baptism into the body of Christ: This refers
to salvation. Every believer in Christ is made a part of his body, the Church, through
baptism. The Holy Spirit is the agent, and the body of Christ is the medium.
Water baptism: Symbolic of dying to the world and living in Christ, water baptism is an
outward symbol of that which has already been accomplished by the Holy Spirit, namely baptism
into the body of Christ. Baptism with the Holy Spirit: This is an experience
distinct from baptism into the body of Christ. In this baptism, Christ is the agent and the
Holy Spirit is the medium.While the figure of Jesus Christ and his redemptive work are
at the center of Pentecostal theology, that redemptive work is believed to provide for
a fullness of the Holy Spirit of which believers in Christ may take advantage. The majority
of Pentecostals believe that at the moment a person is born again, the new believer has
the presence (indwelling) of the Holy Spirit. While the Spirit dwells in every Christian,
Pentecostals believe that all Christians should seek to be filled with him. The Spirit’s “filling”,
“falling upon”, “coming upon”, or being “poured out upon” believers is called the baptism
with the Holy Spirit. Pentecostals define it as a definite experience occurring after
salvation whereby the Holy Spirit comes upon the believer to anoint and empower him or
her for special service. It has also been described as “a baptism into the love of God”.The
main purpose of the experience is to grant power for Christian service. Other purposes
include power for spiritual warfare (the Christian struggles against spiritual enemies and thus
requires spiritual power), power for overflow (the believer’s experience of the presence
and power of God in his or her life flows out into the lives of others), and power for
ability (to follow divine direction, to face persecution, to exercise spiritual gifts for
the edification of the church, etc.).Pentecostals believe that the baptism with the Holy Spirit
is available to all Christians. Repentance from sin and being born again are fundamental
requirements to receive it. There must also be in the believer a deep conviction of needing
more of God in his or her life, and a measure of consecration by which the believer yields
himself or herself to the will of God. Citing instances in the Book of Acts where believers
were Spirit baptized before they were baptized with water, most Pentecostals believe a Christian
need not have been baptized in water to receive Spirit baptism. However, Pentecostals do believe
that the biblical pattern is “repentance, regeneration, water baptism, and then the
baptism with the Holy Ghost”. There are Pentecostal believers who have claimed to receive their
baptism with the Holy Spirit while being water baptized.It is received by having faith in
God’s promise to fill the believer and in yielding the entire being to Christ. Certain
conditions, if present in a believer’s life, could cause delay in receiving Spirit baptism,
such as “weak faith, unholy living, imperfect consecration, and egocentric motives”. In
the absence of these, Pentecostals teach that seekers should maintain a persistent faith
in the knowledge that God will fulfill his promise. For Pentecostals, there is no prescribed
manner in which a believer will be filled with the Spirit. It could be expected or unexpected,
during public or private prayer.Pentecostals expect certain results following baptism with
the Holy Spirit. Some of these are immediate while others are enduring or permanent. Most
Pentecostal denominations teach that speaking in tongues is an immediate or initial physical
evidence that one has received the experience. Some teach that any of the gifts of the Spirit
can be evidence of having received Spirit baptism. Other immediate evidences include
giving God praise, having joy, and desiring to testify about Jesus. Enduring or permanent
results in the believer’s life include Christ glorified and revealed in a greater way, a
“deeper passion for souls”, greater power to witness to nonbelievers, a more effective
prayer life, greater love for and insight into the Bible, and the manifestation of the
gifts of the Spirit.Pentecostals, with their background in the Holiness movement, historically
teach that baptism with the Holy Spirit, as evidenced by glossolalia, is the third work
of grace, which follows the new birth (first work of grace) and entire sanctification (second
work of grace).While the baptism with the Holy Spirit is a definite experience in a
believer’s life, Pentecostals view it as just the beginning of living a Spirit-filled life.
Pentecostal teaching stresses the importance of continually being filled with the Spirit.
There is only one baptism with the Spirit, but there should be many infillings with the
Spirit throughout the believer’s life.===Divine healing===Pentecostalism is a holistic faith, and the
belief that Jesus is Healer is one quarter of the full gospel. Pentecostals cite four
major reasons for believing in divine healing: 1) it is reported in the Bible, 2) Jesus’
healing ministry is included in his atonement (thus divine healing is part of salvation),
3) “the whole gospel is for the whole person”—spirit, soul, and body, 4) sickness is a consequence
of the Fall of Man and salvation is ultimately the restoration of the fallen world. In the
words of Pentecostal scholar Vernon L. Purdy, “Because sin leads to human suffering, it
was only natural for the Early Church to understand the ministry of Christ as the alleviation
of human suffering, since he was God’s answer to sin … The restoration of fellowship with
God is the most important thing, but this restoration not only results in spiritual
healing but many times in physical healing as well.” In the book In Pursuit of Wholeness:
Experiencing God’s Salvation for the Total Person, Pentecostal writer and Church historian
Wilfred Graves, Jr. describes the healing of the body as a physical expression of salvation.For
Pentecostals, spiritual and physical healing serves as a reminder and testimony to Christ’s
future return when his people will be completely delivered from all the consequences of the
fall. However, not everyone receives healing when they pray. It is God in his sovereign
wisdom who either grants or withholds healing. Common reasons that are given in answer to
the question as to why all are not healed include: God teaches through suffering, healing
is not always immediate, lack of faith on the part of the person needing healing, and
personal sin in one’s life (however, this does not mean that all illness is caused by
personal sin). Regarding healing and prayer Purdy states: On the other hand, it appears from Scripture
that when we are sick we should be prayed for, and as we shall see later in this chapter,
it appears that God’s normal will is to heal. Instead of expecting that it is not God’s
will to heal us, we should pray with faith, trusting that God cares for us and that the
provision He has made in Christ for our healing is sufficient. If He does not heal us, we
will continue to trust Him. The victory many times will be procured in faith (see Heb.
10:35–36; 1 John 5:4–5). Pentecostals believe that prayer is central
in receiving healing. Pentecostals look to scriptures such as James 5:13–16 for direction
regarding healing prayer. One can pray for one’s own healing (verse 13) and for the healing
of others (verse 16); no special gift or clerical status is necessary. Verses 14–16 supply
the framework for congregational healing prayer. The sick person expresses his or her faith
by calling for the elders of the church who pray over and anoint the sick with olive oil.
The oil is a symbol of the Holy Spirit.Besides prayer, there are other ways in which Pentecostals
believe healing can be received. One way is based on Mark 16:17–18 and involves believers
laying hands on the sick. This is done in imitation of Jesus who often healed in this
manner. Another method that is found in some Pentecostal churches is based on the account
in Acts 19:11–12 where people were healed when given handkerchiefs or aprons worn by
the Apostle Paul. This practice is described by Duffield and Van Cleave in Foundations
of Pentecostal Theology: Many Churches have followed a similar pattern
and have given out small pieces of cloth over which prayer has been made, and sometimes
they have been anointed with oil. Some most remarkable miracles have been reported from
the use of this method. It is understood that the prayer cloth has no virtue in itself,
but provides an act of faith by which one’s attention is directed to the Lord, who is
the Great Physician. During the initial decades of the movement,
Pentecostals thought it was sinful to take medicine or receive care from doctors. Over
time, Pentecostals moderated their views concerning medicine and doctor visits; however, a minority
of Pentecostal churches continues to rely exclusively on prayer and divine healing.
For example, doctors in the United Kingdom reported that a minority of Pentecostal HIV
patients were encouraged to stop taking their medicines and parents were told to stop giving
medicine to their children, trends that placed lives at risk.===Eschatology===The last element of the gospel is that Jesus
is the “Soon Coming King”. For Pentecostals, “every moment is eschatological” since at
any time Christ may return. This “personal and imminent” Second Coming is for Pentecostals
the motivation for practical Christian living including: personal holiness, meeting together
for worship, faithful Christian service, and evangelism (both personal and worldwide).
Many, if not the majority, of Pentecostals are premillennial dispensationalists believing
in a pretribulation rapture.Dispensationalism, Futurism. Pre-tribulation rapture theology
was popularized extensively in the 1830s by John Nelson Darby, and further popularized
in the United States in the early 20th century by the wide circulation of the Scofield Reference
Bible.===Spiritual gifts===Pentecostals are continuationists, meaning
they believe that all of the spiritual gifts, including the miraculous or “sign gifts”,
found in 1 Corinthians 12:4–11, 12:27–31, Romans 12:3–8, and Ephesians 4:7–16 continue
to operate within the Church in the present time. Pentecostals place the gifts of the
Spirit in context with the fruit of the Spirit. The fruit of the Spirit is the result of the
new birth and continuing to abide in Christ. It is by the fruit exhibited that spiritual
character is assessed. Spiritual gifts are received as a result of the baptism with the
Holy Spirit. As gifts freely given by the Holy Spirit, they cannot be earned or merited,
and they are not appropriate criteria with which to evaluate one’s spiritual life or
maturity. Pentecostals see in the biblical writings of Paul an emphasis on having both
character and power, exercising the gifts in love.
Just as fruit should be evident in the life of every Christian, Pentecostals believe that
every Spirit-filled believer is given some capacity for the manifestation of the Spirit.
It is important to note that the exercise of a gift is a manifestation of the Spirit,
not of the gifted person, and though the gifts operate through people, they are primarily
gifts given to the Church. They are valuable only when they minister spiritual profit and
edification to the body of Christ. Pentecostal writers point out that the lists of spiritual
gifts in the New Testament do not seem to be exhaustive. It is generally believed that
there are as many gifts as there are useful ministries and functions in the Church. A
spiritual gift is often exercised in partnership with another gift. For example, in a Pentecostal
church service, the gift of tongues might be exercised followed by the operation of
the gift of interpretation. According to Pentecostals, all manifestations
of the Spirit are to be judged by the church. This is made possible, in part, by the gift
of discerning of spirits, which is the capacity for discerning the source of a spiritual manifestation—whether
from the Holy Spirit, an evil spirit, or from the human spirit. While Pentecostals believe
in the current operation of all the spiritual gifts within the church, their teaching on
some of these gifts has generated more controversy and interest than others. There are different
ways in which the gifts have been grouped. W. R. Jones suggests three categories, illumination
(Word of Wisdom, word of knowledge, discerning of spirits), action (Faith, working of miracles
and gifts of healings) and communication (Prophecy, tongues and interpretation of tongues). Duffield
and Van Cleave use two categories: the vocal and the power gifts.====Vocal gifts====
The gifts of prophecy, tongues, interpretation of tongues, and words of wisdom and knowledge
are called the vocal gifts. Pentecostals look to 1 Corinthians 14 for instructions on the
proper use of the spiritual gifts, especially the vocal ones. Pentecostals believe that
prophecy is the vocal gift of preference, a view derived from 1 Corinthians 14. Some
teach that the gift of tongues is equal to the gift of prophecy when tongues are interpreted.
Prophetic and glossolalic utterances are not to replace the preaching of the Word of God
nor to be considered as equal to or superseding the written Word of God, which is the final
authority for determining teaching and doctrine.=====Word of wisdom and word of knowledge
=====Pentecostals understand the word of wisdom
and the word of knowledge to be supernatural revelations of wisdom and knowledge by the
Holy Spirit. The word of wisdom is defined as a revelation of the Holy Spirit that applies
scriptural wisdom to a specific situation that a Christian community faces. The word
of knowledge is often defined as the ability of one person to know what God is currently
doing or intends to do in the life of another person.=====Prophecy=====Pentecostals agree with the Protestant principle
of sola Scriptura. The Bible is the “all sufficient rule for faith and practice”; it is “fixed,
finished, and objective revelation”. Alongside this high regard for the authority of scripture
is a belief that the gift of prophecy continues to operate within the Church. Pentecostal
theologians Duffield and van Cleave described the gift of prophecy in the following manner:
“Normally, in the operation of the gift of prophecy, the Spirit heavily anoints the believer
to speak forth to the body not premeditated words, but words the Spirit supplies spontaneously
in order to uplift and encourage, incite to faithful obedience and service, and to bring
comfort and consolation.”Any Spirit-filled Christian, according to Pentecostal theology,
has the potential, as with all the gifts, to prophesy. Sometimes, prophecy can overlap
with preaching “where great unpremeditated truth or application is provided by the Spirit,
or where special revelation is given beforehand in prayer and is empowered in the delivery”.While
a prophetic utterance at times might foretell future events, this is not the primary purpose
of Pentecostal prophecy and is never to be used for personal guidance. For Pentecostals,
prophetic utterances are fallible, i.e. subject to error. Pentecostals teach that believers
must discern whether the utterance has edifying value for themselves and the local church.
Because prophecies are subject to the judgement and discernment of other Christians, most
Pentecostals teach that prophetic utterances should never be spoken in the first person
(e.g. “I, the Lord”) but always in the third person (e.g. “Thus saith the Lord” or “The
Lord would have…”).=====
Tongues and interpretation=====A Pentecostal believer in a spiritual experience
may vocalize fluent, unintelligible utterances (glossolalia) or articulate a natural language
previously unknown to them (xenoglossy). Commonly termed “speaking in tongues”, this vocal phenomenon
is believed by Pentecostals to include an endless variety of languages. According to
Pentecostal theology, the language spoken (1) may be an unlearned human language, such
as the Bible claims happened on the Day of Pentecost, or (2) it might be of heavenly
(angelic) origin. In the first case, tongues could work as a sign by which witness is given
to the unsaved. In the second case, tongues are used for praise and prayer when the mind
is superseded and “the speaker in tongues speaks to God, speaks mysteries, and … no
one understands him”.Within Pentecostalism, there is a belief that speaking in tongues
serves two functions. Tongues as the initial evidence of the third work of grace, baptism
with the Holy Spirit, and in individual prayer serves a different purpose than tongues as
a spiritual gift. All Spirit-filled believers, according to initial evidence proponents,
will speak in tongues when baptized in the Spirit and, thereafter, will be able to express
prayer and praise to God in an unknown tongue. This type of tongue speaking forms an important
part of many Pentecostals’ personal daily devotions. When used in this way, it is referred
to as a “prayer language” as the believer is speaking unknown languages not for the
purpose of communicating with others but for “communication between the soul and God”.
Its purpose is for the spiritual edification of the individual. Pentecostals believe the
private use of tongues in prayer (i.e. “prayer in the Spirit”) “promotes a deepening of the
prayer life and the spiritual development of the personality”. From Romans 8:26–27,
Pentecostals believe that the Spirit intercedes for believers through tongues; in other words,
when a believer prays in an unknown tongue, the Holy Spirit is supernaturally directing
the believer’s prayer.Besides acting as a prayer language, tongues also function as
the gift of tongues. Not all Spirit-filled believers possess the gift of tongues. Its
purpose is for gifted persons to publicly “speak with God in praise, to pray or sing
in the Spirit, or to speak forth in the congregation”. There is a division among Pentecostals on
the relationship between the gifts of tongues and prophecy. One school of thought believes
that the gift of tongues is always directed from man to God, in which case it is always
prayer or praise spoken to God but in the hearing of the entire congregation for encouragement
and consolation. Another school of thought believes that the gift of tongues can be prophetic,
in which case the believer delivers a “message in tongues”—a prophetic utterance given
under the influence of the Holy Spirit—to a congregation.
Whether prophetic or not, however, Pentecostals are agreed that all public utterances in an
unknown tongue must be interpreted in the language of the gathered Christians. This
is accomplished by the gift of interpretation, and this gift can be exercised by the same
individual who first delivered the message (if he or she possesses the gift of interpretation)
or by another individual who possesses the required gift. If a person with the gift of
tongues is not sure that a person with the gift of interpretation is present and is unable
to interpret the utterance him or herself, then the person should not speak. Pentecostals
teach that those with the gift of tongues should pray for the gift of interpretation.
Pentecostals do not require that an interpretation be a literal word-for-word translation of
a glossolalic utterance. Rather, as the word “interpretation” implies, Pentecostals expect
only an accurate explanation of the utterance’s meaning.Besides the gift of tongues, Pentecostals
may also use glossolalia as a form of praise and worship in corporate settings. Pentecostals
in a church service may pray aloud in tongues while others pray simultaneously in the common
language of the gathered Christians. This use of glossolalia is seen as an acceptable
form of prayer and therefore requires no interpretation. Congregations may also corporately sing in
tongues, a phenomenon known as singing in the Spirit.
Speaking in tongues is not universal among Pentecostal Christians. In 2006, a ten-country
survey by the Pew Forum on Religion and Public Life found that 49 percent of Pentecostals
in the US, 50 percent in Brazil, 41 percent in South Africa, and 54 percent in India said
they “never” speak or pray in tongues.====Power gifts====
The gifts of power are distinct from the vocal gifts in that they do not involve utterance.
Included in this category are the gift of faith, gifts of healing, and the gift of miracles.
The gift of faith (sometimes called “special” faith) is different from “saving faith” and
normal Christian faith in its degree and application. This type of faith is a manifestation of the
Spirit granted only to certain individuals “in times of special crisis or opportunity”
and endues them with “a divine certainty … that triumphs over everything”. It is sometimes
called the “faith of miracles” and is fundamental to the operation of the other two power gifts.===Oneness and Trinitarianism===
During the 1910s, the Pentecostal movement split over the nature of the Godhead into
two camps – Trinitarian and Apostolic (as they called themselves) or Oneness. The Oneness
doctrine viewed the doctrine of the Trinity as polytheistic.The majority of Pentecostal
denominations believe in the doctrine of the Trinity, which is considered by them to be
Christian orthodoxy. Oneness Pentecostals are nontrinitarian Christians, believing in
the Oneness theology about God.In Oneness theology, the Godhead is not three persons
united by one substance, but one person who reveals himself as three different modes.
Thus, God manifests himself as Father within creation, he becomes Son by virtue of his
incarnation as Jesus Christ, and he becomes the Holy Spirit by way of his activity in
the life of the believer. The Oneness doctrine may be considered a form of Modalism, an ancient
teaching considered heresy by most Christians. In contrast, Trinitarian Pentecostals hold
to the traditional doctrine of the Trinity, that is, the Godhead is not seen as simply
three modes or titles of God manifest at different points in history, but is composed of three
completely distinct persons who are co-eternal with each other and united as one substance.
Thus the Son is from all eternity who became incarnate as Jesus, and likewise the Holy
Spirit is from all eternity, and both are with the eternal Father from all eternity.==Worship==Traditional Pentecostal worship has been described
as a “gestalt made up of prayer, singing, sermon, the operation of the gifts of the
Spirit, altar intercession, offering, announcements, testimonies, musical specials, Scripture reading,
and occasionally the Lord’s supper”. Russell P. Spittler identified five values that govern
Pentecostal spirituality. The first was individual experience, which emphasizes the Holy Spirit’s
personal work in the life of the believer. Second was orality, a feature that might explain
Pentecostalism’s success in evangelizing nonliterate cultures. The third was spontaneity; members
of Pentecostal congregations are expected to follow the leading of the Holy Spirit,
sometimes resulting in unpredictable services. The fourth value governing Pentecostal spirituality
was “otherworldliness” or asceticism, which was partly informed by Pentecostal eschatology.
The final and fifth value was a commitment to biblical authority, and many of the distinctive
practices of Pentecostals are derived from a literal reading of scripture.Spontaneity
is a characteristic element of Pentecostal worship. This was especially true in the movement’s
earlier history, when anyone could initiate a song, chorus, or spiritual gift. Even as
Pentecostalism has become more organized and formal, with more control exerted over services,
the concept of spontaneity has retained an important place within the movement and continues
to inform stereotypical imagery, such as the derogatory “holy roller”. The phrase “Quench
not the Spirit”, derived from 1 Thessalonians 5:19, is used commonly and captures the thought
behind Pentecostal spontaneity.Prayer plays an important role in Pentecostal worship.
Collective oral prayer, whether glossolalic or in the vernacular or a mix of both, is
common. While praying, individuals may lay hands on a person in need of prayer, or they
may raise their hands in response to biblical commands (1 Timothy 2:8). The raising of hands
(which itself is a revival of the ancient orans posture) is an example of some Pentecostal
worship practices that have been widely adopted by the larger Christian world. Pentecostal
musical and liturgical practice have also played an influential role in shaping contemporary
worship trends, with Pentecostal churches such as Hillsong Church being the leading
producers of congregational music. Several spontaneous practices have become
characteristic of Pentecostal worship. Being “slain in the Spirit” or “falling under the
power” is a form of prostration in which a person falls backwards, as if fainting, while
being prayed over. It is at times accompanied by glossolalic prayer; at other times, the
person is silent. It is believed by Pentecostals to be caused by “an overwhelming experience
of the presence of God”, and Pentecostals sometimes receive the baptism in the Holy
Spirit in this posture. Another spontaneous practice is “dancing in the Spirit”. This
is when a person leaves their seat “spontaneously ‘dancing’ with eyes closed without bumping
into nearby persons or objects”. It is explained as the worshipper becoming “so enraptured
with God’s presence that the Spirit takes control of physical motions as well as the
spiritual and emotional being”. Pentecostals derive biblical precedent for dancing in worship
from 2 Samuel 6, where David danced before the Lord. A similar occurrence is often called
“running the aisles”. The “Jericho march” (inspired by Book of Joshua 6:1–27) is a
celebratory practice occurring at times of high enthusiasm. Members of a congregation
began to spontaneously leave their seats and walk in the aisles inviting other members
as they go. Eventually, a full column is formed around the perimeter of the meeting space
as worshipers march with singing and loud shouts of praise and jubilation. Another spontaneous
manifestation found in some Pentecostal churches is holy laughter, in which worshippers uncontrollably
laugh. In some Pentecostal churches, these spontaneous expressions are primarily found
in revival meetings or special prayer meetings, being rare or non-existent in the main services.===Ordinances===Like other Christian churches, Pentecostals
believe that certain rituals or ceremonies were instituted as a pattern and command by
Jesus in the New Testament. Pentecostals commonly call these ceremonies ordinances. Many Christians
call these sacraments, but this term is not generally used by Pentecostals and certain
other Protestants as they do not see ordinances as imparting grace. Instead the term sacerdotal
ordinance is used to denote the distinctive belief that grace is received directly from
God by the congregant with the officiant serving only to facilitate rather than acting as a
conduit or vicar. The ordinance of water baptism is an outward
symbol of an inner conversion that has already taken place. Therefore, most Pentecostal groups
practice believer’s baptism by immersion. The majority of Pentecostals do not view baptism
as essential for salvation, and likewise, most Pentecostals are Trinitarian and use
the traditional Trinitarian baptismal formula. However, Oneness Pentecostals view baptism
as an essential and necessary part of the salvation experience and, as non-Trinitarians,
reject the use of the traditional baptismal formula. For more information on Oneness Pentecostal
baptismal beliefs, see the following section on Statistics and denominations.
The ordinance of Holy Communion, or the Lord’s Supper, is seen as a direct command given
by Jesus at the Last Supper, to be done in remembrance of him. Pentecostal denominations
reject the use of wine as part of communion, using grape juice instead.Foot washing is
also held as an ordinance by some Pentecostals. It is considered an “ordinance of humility”
because Jesus showed humility when washing his disciples’ feet in John 13:14–17. Other
Pentecostals do not consider it an ordinance; however, they may still recognize spiritual
value in the practice.==Statistics and denominations==In 1995, David Barrett estimated there were
217 million “Denominational Pentecostals” throughout the world. In 2011, a Pew Forum
study of global Christianity found that there were an estimated 279 million classical Pentecostals,
making 4 percent of the total world population and 12.8 percent of the world’s Christian
population Pentecostal. The study found “Historically Pentecostal denominations” (a category that
did not include independent Pentecostal churches) to be the largest Protestant denominational
family.The largest percentage of Pentecostals are found in Sub-Saharan Africa (44 percent),
followed by the Americas (37 percent) and Asia and the Pacific (16 percent). The movement
is enjoying its greatest surge today in the global South, which includes Africa, Latin
America, and most of Asia. There are 740 recognized Pentecostal denominations, but the movement
also has a significant number of independent churches that are not organized into denominations.Among
the over 700 Pentecostal denominations, 240 are classified as part of Wesleyan, Holiness,
or “Methodistic” Pentecostalism. Until 1910, Pentecostalism was universally Wesleyan in
doctrine, and Holiness Pentecostalism continues to predominate in the Southern United States.
Wesleyan Pentecostals teach that there are three crisis experiences within a Christian’s
life: conversion, sanctification, and Spirit baptism. They inherited the holiness movement’s
belief in entire sanctification. According to Wesleyan Pentecostals, entire sanctification
is a definite event that occurs after salvation but before Spirit baptism. This inward experience
cleanses and enables the believer to live a life of outward holiness. This personal
cleansing prepares the believer to receive the baptism in the Holy Spirit. Holiness Pentecostal
denominations include the Church of God in Christ, Church of God (Cleveland, Tennessee),
and the Pentecostal Holiness Church.After William H. Durham began preaching his Finished
Work doctrine in 1910, many Pentecostals rejected the Wesleyan doctrine of entire sanctification
and began to teach that there were only two definite crisis experiences in the life of
a Christian: conversion and Spirit baptism. These Finished Work Pentecostals (also known
as “Baptistic” or “Reformed” Pentecostals because many converts were originally drawn
from Baptist and Presbyterian backgrounds) teach that a person is initially sanctified
at the moment of conversion. After conversion, the believer grows in grace through a lifelong
process of progressive sanctification. There are 390 denominations that adhere to the finished
work position. They include the Assemblies of God, the Foursquare Gospel Church, and
the Open Bible Churches.The 1904–1905 Welsh Revival laid the foundation for British Pentecostalism
and especially for a distinct family of denominations known as Apostolic Pentecostalism (not to
be confused with Oneness Pentecostalism). These Pentecostals are led by a hierarchy
of living apostles, prophets, and other charismatic offices. Apostolic Pentecostals are found
worldwide in 30 denominations, including the Apostolic Church based in the United Kingdom.There
are 80 Pentecostal denominations that are classified as Jesus’ Name or Oneness Pentecostalism
(often self identifying as “Apostolic Pentecostals”). These differ from the rest of Pentecostalism
in several significant ways. Oneness Pentecostals reject the doctrine of the Trinity. They do
not describe God as three persons but rather as three manifestations of the one living
God. Oneness Pentecostals practice Jesus’ Name Baptism—water baptisms performed in
the name of Jesus Christ, rather than that of the Trinity. Oneness Pentecostal adherents
believe repentance, baptism in Jesus’ name, and Spirit baptism are all essential elements
of the conversion experience. Oneness Pentecostals hold that repentance is necessary before baptism
to make the ordinance valid, and receipt of the Holy Spirit manifested by speaking in
other tongues is necessary afterwards, to complete the work of baptism. This differs
from other Pentecostals, along with evangelical Christians in general, who see only repentance
and faith in Christ as essential to salvation. This has resulted in Oneness believers being
accused by some (including other Pentecostals) of a “works-salvation” soteriology, a charge
they vehemently deny. Oneness Pentecostals insist that salvation comes by grace through
faith in Christ, coupled with obedience to his command to be “born of water and of the
Spirit”; hence, no good works or obedience to laws or rules can save anyone. For them,
baptism is not seen as a “work” but rather the indispensable means that Jesus himself
provided to come into his kingdom. The major Oneness churches include the United Pentecostal
Church International and the Pentecostal Assemblies of the World.
In addition to the denominational Pentecostal churches, there are many Pentecostal churches
that choose to exist independently of denominational oversight. Some of these churches may be doctrinally
identical to the various Pentecostal denominations, while others may adopt beliefs and practices
that differ considerably from classical Pentecostalism, such as Word of Faith teachings or Kingdom
Now theology. Some of these groups have been successful in utilizing the mass media, especially
television and radio, to spread their message.===National and regional movements===
African Pentecostalism Pentecostalism in Ethiopia
Pentecostalism in South Africa Pentecostalism in Australia
Pentecostalism in Iceland History of Pentecostalism in India
Pentecostalism in Kerala Pentecostalism in Norway
Pentecostal Church in Poland Pentecostalism in Romania==
Background===The charismatic experiences found in Pentecostalism
have precedents in earlier movements in Christianity. Church historian Dr. Curtis Ward proposes
the existence of an unbroken Pentecostal lineage from the early church to the present, with
glossolalia and gifts following. However, early Pentecostals considered the movement
a latter-day restoration of the church’s apostolic power, and historians such as Cecil M. Robeck,
Jr. and Edith Blumhofer write that the movement emerged from late 19th-century radical evangelical
revival movements in America and in Great Britain.Within this radical evangelicalism,
expressed most strongly in the Wesleyan—holiness and Higher Life movements, themes of restorationism,
premillennialism, faith healing, and greater attention on the person and work of the Holy
Spirit were central to emerging Pentecostalism. Believing that the second coming of Christ
was imminent, these Christians expected an endtime revival of apostolic power, spiritual
gifts, and miracle—working. Figures such as Dwight L. Moody and R. A. Torrey began
to speak of an experience available to all Christians which would empower believers to
evangelize the world, often termed baptism with the Holy Spirit.Certain Christian leaders
and movements had important influences on early Pentecostals. The essentially universal
belief in the continuation of all the spiritual gifts in the Keswick and Higher Life movements
constituted a crucial historical background for the rise of Pentecostalism. Albert Benjamin
Simpson (1843–1919) and his Christian and Missionary Alliance (founded in 1887) was
very influential in the early years of Pentecostalism, especially on the development of the Assemblies
of God. Another early influence on Pentecostals was John Alexander Dowie (1847–1907) and
his Christian Catholic Apostolic Church (founded in 1896). Pentecostals embraced the teachings
of Simpson, Dowie, Adoniram Judson Gordon (1836–1895) and Maria Woodworth-Etter (1844–1924;
she later joined the Pentecostal movement) on healing. Edward Irving’s Catholic Apostolic
Church (founded c. 1831) also displayed many characteristics later found in the Pentecostal
revival. No one person or group founded Pentecostalism.
Instead, isolated Christian groups were experiencing charismatic phenomena such as divine healing
and speaking in tongues. The holiness movement provided a theological explanation for what
was happening to these Christians, and they adapted Wesleyan soteriology to accommodate
their new understanding.===Early revivals: 1900–29===Charles Fox Parham, an independent holiness
evangelist who believed strongly in divine healing, was an important figure to the emergence
of Pentecostalism as a distinct Christian movement. In 1900, he started a school near
Topeka, Kansas, which he named Bethel Bible School. There he taught that speaking in tongues
was the scriptural evidence for the reception of the baptism with the Holy Spirit. On January
1, 1901, after a watch night service, the students prayed for and received the baptism
with the Holy Spirit with the evidence of speaking in tongues. Parham received this
same experience sometime later and began preaching it in all his services. Parham believed this
was xenoglossia and that missionaries would no longer need to study foreign languages.
After 1901, Parham closed his Topeka school and began a four-year revival tour throughout
Kansas and Missouri. He taught that the baptism with the Holy Spirit was a third experience,
subsequent to conversion and sanctification. Sanctification cleansed the believer, but
Spirit baptism empowered for service.At about the same time that Parham was spreading his
doctrine of initial evidence in the Midwestern United States, news of the Welsh Revival of
1904–05 ignited intense speculation among radical evangelicals around the world and
particularly in the US of a coming move of the Spirit which would renew the entire Christian
Church. This revival saw thousands of conversions and also exhibited speaking in tongues.In
1905, Parham moved to Houston, Texas, where he started a Bible training school. One of
his students was William J. Seymour, a one-eyed black preacher. Seymour traveled to Los Angeles
where his preaching sparked the three-year-long Azusa Street Revival in 1906. The revival
first broke out on Monday April 9, 1906 at 214 Bonnie Brae Street and then moved to 312
Azusa Street on Friday, April 14, 1906. Worship at the racially integrated Azusa Mission featured
an absence of any order of service. People preached and testified as moved by the Spirit,
spoke and sung in tongues, and fell in the Spirit. The revival attracted both religious
and secular media attention, and thousands of visitors flocked to the mission, carrying
the “fire” back to their home churches. Despite the work of various Wesleyan groups such as
Parham’s and D. L. Moody’s revivals, the beginning of the widespread Pentecostal movement in
the US is generally considered to have begun with Seymour’s Azusa Street Revival. The crowds of African-Americans and whites
worshiping together at William Seymour’s Azusa Street Mission set the tone for much of the
early Pentecostal movement. During the period of 1906–24, Pentecostals defied social,
cultural and political norms of the time that called for racial segregation and the enactment
of Jim Crow laws. The Church of God in Christ, the Church of God (Cleveland), the Pentecostal
Holiness Church, and the Pentecostal Assemblies of the World were all interracial denominations
before the 1920s. These groups, especially in the Jim Crow South were under great pressure
to conform to segregation. Ultimately, North American Pentecostalism would divide into
white and African-American branches. Though it never entirely disappeared, interracial
worship within Pentecostalism would not reemerge as a widespread practice until after the civil
rights movement. Women were vital to the early Pentecostal
movement. Believing that whoever received the Pentecostal experience had the responsibility
to use it towards the preparation for Christ’s second coming, Pentecostal women held that
the baptism in the Holy Spirit gave them empowerment and justification to engage in activities
traditionally denied to them. The first person at Parham’s Bible college to receive Spirit
baptism with the evidence of speaking in tongues was a woman, Agnes Ozman. Women such as Florence
Crawford, Ida Robinson, and Aimee Semple McPherson founded new denominations, and many women
served as pastors, co-pastors, and missionaries. Women wrote religious songs, edited Pentecostal
papers, and taught and ran Bible schools. The unconventionally intense and emotional
environment generated in Pentecostal meetings dually promoted, and was itself created by,
other forms of participation such as personal testimony and spontaneous prayer and singing.
Women did not shy away from engaging in this forum, and in the early movement the majority
of converts and church-goers were female. Nevertheless, there was considerable ambiguity
surrounding the role of women in the church. The subsiding of the early Pentecostal movement
allowed a socially more conservative approach to women to settle in, and, as a result, female
participation was channeled into more supportive and traditionally accepted roles. Auxiliary
women’s organizations were created to focus women’s talents on more traditional activities.
Women also became much more likely to be evangelists and missionaries than pastors. When they were
pastors, they often co-pastored with their husbands.The majority of early Pentecostal
denominations taught pacifism and adopted military service articles that advocated conscientious
objection.====Spread and opposition====
Azusa participants returned to their homes carrying their new experience with them. In
many cases, whole churches were converted to the Pentecostal faith, but many times Pentecostals
were forced to establish new religious communities when their experience was rejected by the
established churches. One of the first areas of involvement was the African continent,
where, by 1907, American missionaries were established in Liberia, as well as in South
Africa by 1908. Because speaking in tongues was initially believed to always be actual
foreign languages, it was believed that missionaries would no longer have to learn the languages
of the peoples they evangelized because the Holy Spirit would provide whatever foreign
language was required. (When the majority of missionaries, to their disappointment,
learned that tongues speech was unintelligible on the mission field, Pentecostal leaders
were forced to modify their understanding of tongues.) Thus, as the experience of speaking
in tongues spread, a sense of the immediacy of Christ’s return took hold and that energy
would be directed into missionary and evangelistic activity. Early Pentecostals saw themselves
as outsiders from mainstream society, dedicated solely to preparing the way for Christ’s return.An
associate of Seymour’s, Florence Crawford, brought the message to the Northwest, forming
what would become the Apostolic Faith Church by 1908. After 1907, Azusa participant William
Howard Durham, pastor of the North Avenue Mission in Chicago, returned to the Midwest
to lay the groundwork for the movement in that region. It was from Durham’s church that
future leaders of the Pentecostal Assemblies of Canada would hear the Pentecostal message.
One of the most well known Pentecostal pioneers was Gaston B. Cashwell (the “Apostle of Pentecost”
to the South), whose evangelistic work led three Southeastern holiness denominations
into the new movement.The Pentecostal movement, especially in its early stages, was typically
associated with the impoverished and marginalized of America, especially African Americans and
Southern Whites. With the help of many healing evangelists such as Oral Roberts, Pentecostalism
spread across America by the 1950s. International visitors and Pentecostal missionaries
would eventually export the revival to other nations. The first foreign Pentecostal missionaries
were A. G. Garr and his wife, who were Spirit baptized at Azusa and traveled to India and
later Hong Kong. The Norwegian Methodist pastor T. B. Barratt was influenced by Seymour during
a tour of the United States. By December 1906, he had returned to Europe and is credited
with beginning the Pentecostal movement in Sweden, Norway, Denmark, Germany, France and
England. A notable convert of Barratt was Alexander Boddy, the Anglican vicar of All
Saints’ in Sunderland, England, who became a founder of British Pentecostalism. Other
important converts of Barratt were German minister Jonathan Paul who founded the first
German Pentecostal denomination (the Mülheim Association) and Lewi Pethrus, the Swedish
Baptist minister who founded the Swedish Pentecostal movement.Through Durham’s ministry, Italian
immigrant Luigi Francescon received the Pentecostal experience in 1907 and established Italian
Pentecostal congregations in the US, Argentina (Christian Assembly in Argentina), and Brazil
(Christian Congregation of Brazil). In 1908, Giacomo Lombardi led the first Pentecostal
services in Italy. In November 1910, two Swedish Pentecostal missionaries arrived in Belem,
Brazil and established what would become the Assembleias de Deus (Assemblies of God of
Brazil). In 1908, John G. Lake, a follower of Alexander Dowie who had experienced Pentecostal
Spirit baptism, traveled to South Africa and founded what would become the Apostolic Faith
Mission of South Africa and the Zion Christian Church. As a result of this missionary zeal,
practically all Pentecostal denominations today trace their historical roots to the
Azusa Street Revival.The first generation of Pentecostal believers faced immense criticism
and ostracism from other Christians, most vehemently from the Holiness movement from
which they originated. Alma White, leader of the Pillar of Fire Church, wrote a book
against the movement titled Demons and Tongues in 1910. She called Pentecostal tongues “satanic
gibberish” and Pentecostal services “the climax of demon worship”. Famous holiness preacher
W. B. Godbey characterized those at Azusa Street as “Satan’s preachers, jugglers, necromancers,
enchanters, magicians, and all sorts of mendicants”. To Dr. G. Campbell Morgan, Pentecostalism
was “the last vomit of Satan”, while Dr. R. A. Torrey thought it was “emphatically not
of God, and founded by a Sodomite”. The Pentecostal Church of the Nazarene, one of the largest
holiness groups, was strongly opposed to the new Pentecostal movement. To avoid confusion,
the church changed its name in 1919 to the Church of the Nazarene. A. B. Simpson’s Christian
and Missionary Alliance negotiated a compromise position unique for the time. Simpson believed
that Pentecostal tongues speaking was a legitimate manifestation of the Holy Spirit, but he did
not believe it was a necessary evidence of Spirit baptism. This view on speaking in tongues
ultimately led to what became known as the “Alliance position” articulated by A. W. Tozer
as “seek not—forbid not”.====Early controversies====
The first Pentecostal converts were mainly derived from the Holiness movement and adhered
to a Wesleyan understanding of sanctification as a definite, instantaneous experience and
second work of grace. Problems with this view arose when large numbers of converts entered
the movement from non-Wesleyan backgrounds, especially from Baptist churches. In 1910,
William Durham of Chicago first articulated the Finished Work, a doctrine which located
sanctification at the moment of salvation and held that after conversion the Christian
would progressively grow in grace in a lifelong process. This teaching polarized the Pentecostal
movement into two factions. The Wesleyan doctrine was strongest in the Southern denominations,
such as the Church of God (Cleveland), Church of God in Christ, and the Pentecostal Holiness
Church. The Finished Work, however, would ultimately gain ascendancy among Pentecostals.
After 1911, most new Pentecostal denominations would adhere to Finished Work sanctification.In
1914, a group of predominately 300 white Pentecostal ministers and laymen from all regions of the
United States gathered in Hot Springs, Arkansas, to create a new, national Pentecostal fellowship—the
General Council of the Assemblies of God. By 1911, many of these white ministers were
distancing themselves from an existing arrangement under an African-American leader. Many of
these white ministers were licensed by the African-American, C. H. Mason under the auspices
of the Church of God in Christ, one of the few legally chartered Pentecostal organizations
at the time credentialing and licensing ordained Pentecostal clergy. To further such distance,
Bishop Mason and other African-American Pentecostal leaders were not invited to the initial 1914
fellowship of Pentecostal ministers. These predominately white ministers adopted a congregational
polity (whereas the COGIC and other Southern groups remained largely episcopal) and rejected
a Finished Work understanding of Sanctification. Thus, the creation of the Assemblies of God
marked an official end of Pentecostal doctrinal unity and racial integration.The new Assemblies
of God would soon face a “new issue” which first emerged at a 1913 camp meeting. During
a baptism service, the speaker, R. E. McAlister, mentioned that the Apostles baptized converts
once in the name of Jesus Christ, and the words “Father, Son, and Holy Ghost” were never
used in baptism. This inspired Frank Ewart who claimed to have received as a divine prophecy
revealing a nontrinitarian conception of God. Ewart believed that there was only one personality
in the Godhead—Jesus Christ. The terms “Father” and “Holy Ghost” were titles designating different
aspects of Christ. Those who had been baptized in the Trinitarian fashion needed to submit
to rebaptism in Jesus’ name. Furthermore, Ewart believed that Jesus’ name baptism and
the gift of tongues were essential for salvation. Ewart and those who adopted his belief called
themselves “oneness” or “Jesus’ Name” Pentecostals, but their opponents called them “Jesus Only”.Amid
great controversy, the Assemblies of God rejected the Oneness teaching, and a large number of
its churches and pastors were forced to withdraw from the denomination in 1916. They organized
their own Oneness groups. Most of these joined Garfield T. Haywood, an African-American preacher
from Indianapolis, to form the Pentecostal Assemblies of the World. This church maintained
an interracial identity until 1924 when the white ministers withdrew to form the Pentecostal
Church, Incorporated. This church later merged with another group forming the United Pentecostal
Church International.===1930–59===While Pentecostals shared many basic assumptions
with conservative Protestants, the earliest Pentecostals were rejected by Fundamentalist
Christians who adhered to cessationism. In 1928, the World Christian Fundamentals Association
labeled Pentecostalism “fanatical” and “unscriptural”. By the early 1940s, this rejection of Pentecostals
was giving way to a new cooperation between them and leaders of the “new evangelicalism”,
and American Pentecostals were involved in the founding of the 1942 National Association
of Evangelicals. Pentecostal denominations also began to interact with each other both
on national levels and international levels through the Pentecostal World Fellowship,
which was founded in 1947. Though Pentecostals began to find acceptance
among evangelicals in the 1940s, the previous decade was widely viewed as a time of spiritual
dryness, when healings and other miraculous phenomena were perceived as being less prevalent
than in earlier decades of the movement. It was in this environment that the Latter Rain
Movement, the most important controversy to affect Pentecostalism since World War II,
began in North America and spread around the world in the late 1940s. Latter Rain leaders
taught the restoration of the fivefold ministry led by apostles. These apostles were believed
capable of imparting spiritual gifts through the laying on of hands. There were prominent
participants of the early Pentecostal revivals, such as Stanley Frodsham and Lewi Pethrus,
who endorsed the movement citing similarities to early Pentecostalism. However, Pentecostal
denominations were critical of the movement and condemned many of its practices as unscriptural.
One reason for the conflict with the denominations was the sectarianism of Latter Rain adherents.
Many autonomous churches were birthed out of the revival.A simultaneous development
within Pentecostalism was the postwar Healing Revival. Led by healing evangelists William
Branham, Oral Roberts, Gordon Lindsay, and T. L. Osborn, the Healing Revival developed
a following among non-Pentecostals as well as Pentecostals. Many of these non-Pentecostals
were baptized in the Holy Spirit through these ministries. The Latter Rain and the Healing
Revival influenced many leaders of the charismatic movement of the 1960s and 1970s.===1960–present===
Before the 1960s, most non-Pentecostal Christians who experienced the Pentecostal baptism in
the Holy Spirit typically kept their experience a private matter or joined a Pentecostal church
afterward. The 1960s saw a new pattern develop where large numbers of Spirit baptized Christians
from mainline churches in the US, Europe, and other parts of the world chose to remain
and work for spiritual renewal within their traditional churches. This initially became
known as New or Neo-Pentecostalism (in contrast to the older classical Pentecostalism) but
eventually became known as the Charismatic Movement. While cautiously supportive of the
Charismatic Movement, the failure of Charismatics to embrace traditional Pentecostal taboos
on dancing, drinking alcohol, smoking, and restrictions on dress and appearance initiated
an identity crisis for classical Pentecostals, who were forced to reexamine long held assumptions
about what it meant to be Spirit filled. The liberalizing influence of the Charismatic
Movement on classical Pentecostalism can be seen in the disappearance of many of these
taboos since the 1960s. Because of this, the cultural differences between classical Pentecostals
and charismatics have lessened over time. The global renewal movements manifest many
of these tensions as inherent characteristics of Pentecostalism and as representative of
the character of global Christianity.==Assessment from the Social Sciences=====Zora Neale Hurston’s Anthropological Study
===Zora Neal Hurston performed anthropological,
sociological studies examining the spread of Pentecostalism. According to scholar of
religion, Ashon Crawley, Hurston’s analysis is important because she understood the class
struggle that this seemingly new religiocultural movement articulated: “The Sanctified Church
is a protest against the high-brow tendency in Negro Protestant congregations as the Negroes
gain more education and wealth.” She stated that this sect was “a revitalizing element
in Negro music and religion” and that this collection of groups was “putting back int
Negro religion those elements which were brought over from Africa and grafted onto Christianity.”
Crawley would go on to argue that the shouting Hurston documented evince what Martinique
psychoanalyst Frantz Fanon called the refusal of positionality wherein “no strategic position
is given preference” as the creation of, the grounds for, social form.===Rural Pentecostalism===
Pentecostalism is a religious phenomenon more visible in the cities. However, it has attracted
significant rural populations in Latin America, Africa, and Eastern Europe. Sociologist David
Martin has called attention on an overview on the rural Protestantism in Latin America,
focusing on the indigenous and peasant conversion to Pentecostalism. The cultural change resulting
from the countryside modernization has reflected on the peasant way of life. Consequently,
many peasants – especially in Latin America – have experienced collective conversion
to different forms of Pentecostalism and interpreted as a response to modernization in the countryside
Rather than a mere religious shift from folk Catholicism to Pentecostalism, Peasant Pentecostals
have dealt with agency to employ many of their cultural resources to respond development
projects in a modernization framework Researching Guatemalan peasants and indigenous communities,
Sheldon Annis argued that conversion to Pentecostalism was a way to quit the burdensome obligations
of the cargo-system. Mayan folk Catholicism has many fiestas with a rotation leadership
who must pay the costs and organize the yearly patron-saint festivities. One of the socially-accepted
many to opt out those obligations was to convert to Pentecostalism. By doing so, the Pentecostal
Peasant engage in a “penny capitalism”. In the same lines of moral obligations but
with different mechanism economic self-help, Paul Chandler has compared the differences
between Peasant Catholics and Pentecostals, and has found a web of reciprocity among Catholic
compadres, which the Pentecostals lacked. However, Alves has found that the different
Pentecostal congregations replaces the compadrazgo system and still provide channels to exercise
the reciprocal obligations that the peasant moral economy demands.
Conversion to Pentecostalism provides a rupture with a socially disrupted past while allowing
to maintain elements of the peasant ethos. Brazil has provided many cases to evaluate
this thesis. Hoekstra has found out that rural Pentecostalism more as a continuity of the
traditional past though with some ruptures. Anthropologist Brandão sees the small town
and rural Pentecostalism as another face for folk religiosity instead of a path to modernization.
With similar finding, Abumanssur regards Pentecostalism as an attempt to conciliate traditional worldviews
of folk religion with modernity. Identity shift has been noticed among rural
converts to Pentecostalism. Indigenous and peasant communities have found in the Pentecostal
religion a new identity that helps them navigate the challenges posed by modernity This identity
shift corroborates the thesis that the peasant Pentecostals pave their own ways when facing
Forerunners===William Boardman (1810–1886)
Alexander Boddy (1854–1930) John Alexander Dowie (1848–1907)
Henry Drummond (1786–1860) Edward Irving (1792–1834)
Andrew Murray (1828–1917) Jessie Penn-Lewis (1861–1927)
Evan Roberts (1878–1951) Albert Benjamin Simpson (1843–1919)
Richard Green Spurling father (1810–1891) and son (1857–1935)
James Haldane Stewart (1778–1854)===Leaders===
A. A. Allen (1911–1970) – Healing tent evangelist of the 1950s and 1960s
Yiye Ávila (1925–2013) – Puerto Rican Pentecostal evangelist of the late 20th century
Joseph Ayo Babalola (1904–1959) – Oke – Ooye, Ilesa revivalist in 1930, and spiritual
founder of Christ Apostolic Church Reinhard Bonnke – Evangelist
E. W. Kenyon (1867–1948) – A major leader in what became the Word of Faith movement;
had a particularly strong influence on Kenneth Hagin’s theology and ministry
William M. Branham (1909–1965) – American healing evangelist of the mid-20th century,
generally acknowledged as initiating the post-World War II healing revival
David Yonggi Cho – Senior pastor and founder of the Yoido Full Gospel Church (Assemblies
of God) in Seoul, Korea, the world’s largest congregation
Jack Coe (1918–1956) – Healing tent evangelist of the 1950s
Donnie Copeland – Pastor of Apostolic Church of North Little Rock, Arkansas, and Republican
member of the Arkansas House of Representatives Margaret Court – Tennis champion in the
1960s and 1970s and founder of Victory Life Centre in Perth, Australia; become a pastor
in 1991 Luigi Francescon (1866–1964) – Missionary
and pioneer of the Italian Pentecostal Movement Donald Gee (1891–1966) – Early Pentecostal
bible teacher in UK; “the apostle of balance” Benny Hinn – Evangelist
Rex Humbard (1919–2007) – TV evangelist (1950s–1970s
George Jeffreys (1889–1962) – Founder of the Elim Foursquare Gospel Alliance and
the Bible-Pattern Church Fellowship (UK) Kathryn Kuhlman (1907–1976) – Evangelist
who brought Pentecostalism into the mainstream denominations
Gerald Archie Mangun (1919–2010) – American evangelist, pastor, who built one of the largest
churches within the United Pentecostal Church International
Charles Harrison Mason (1866–1961) – The Founder of the Church of God In Christ
Aimee Semple McPherson (1890–1944) – Evangelist, pastor, and organizer of the International
Church of the Foursquare Gospel Charles Fox Parham (1873–1929) – Father
of the Apostolic Faith movement David du Plessis (1905–1987) – South-African
Pentecostal church leader, one of the founders of the Charismatic movement
Oral Roberts (1918–2009) – Healing tent evangelist who made the transition to televangelism
Bishop Ida Robinson (1891–1946) – Founder of the Mount Sinai Holy Church of America
William J. Seymour (1870–1922) – Father of Global and Modern Pentecostalism, Azusa
Street Mission founder (Azusa Street Revival) Jimmy Swaggart – TV evangelist, pastor,
musician Ambrose Jessup (“AJ”) Tomlinson (1865–1943)
leader of “Church of God” movement from 1903 until 1923, and of a minority grouping (now
called Church of God of Prophecy) from 1923 until his death in 1943
Smith Wigglesworth (1859–1947) – British evangelist
Maria Woodworth-Etter (1844–1924) – Healing evangelist==See also==Direct revelation
Cessationism versus Continuationism Redemption Hymnal
Renewal Theologians Snake handling

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