Pentecostalism
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Pentecostalism or classical Pentecostalism is a
Like other forms of
Comprising over 700
History
Background
Early Pentecostals have considered the movement a latter-day restoration of the church's
Within this radical evangelicalism, expressed most strongly in the
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
Isolated Christian groups were experiencing
Early revivals: 1900–1929
At about the same time that Parham was spreading his doctrine of initial evidence in the Midwestern United States, news of the
Parham moved to Houston, Texas in 1905, where he started a Bible training school. One of his students was
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 1906–1924, Pentecostals defied social, cultural and political norms of the time that called for
Women were vital to the early Pentecostal movement.
The majority of early Pentecostal denominations taught
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.[54] 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.)[55] 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.[45][56]
An associate of Seymour's, Florence Crawford, brought the message to the Northwest, forming what would become the Apostolic Faith Church—a Holiness Pentecostal denomination—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.[57] 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.[58]
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.[59]
International visitors and Pentecostal missionaries would eventually export the revival to other nations. The first foreign Pentecostal missionaries were Alfred G. Garr and his wife, who were Spirit baptized at Azusa and traveled to India and later Hong Kong.
Through Durham's ministry, Italian immigrant
The first generation of Pentecostal believers faced immense criticism and ostracism from other Christians, most vehemently from the Holiness movement from which they originated.
A. B. Simpson's Christian and Missionary Alliance—a Keswickian denomination—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".[72]
Early controversies
The first Pentecostal converts were mainly derived from the Holiness movement and adhered to a
In 1914, a group of 300 predominately white Pentecostal ministers and laymen from all regions of the United States gathered in
Among these Finished Work Pentecostals, 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.
Amid great controversy, the Assemblies of God rejected the Oneness teaching, and many of its churches and pastors were forced to withdraw from the denomination in 1916.[82] 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.[83] This controversy among the Finished Work Pentecostals caused Holiness Pentecostals to further distance themselves from Finished Work Pentecostals, who they viewed as heretical.[8]
1930–1959
While Pentecostals shared many basic assumptions with conservative Protestants, the earliest Pentecostals were rejected by
Some Pentecostal churches in Europe, especially in Italy and Germany, during the war were also victims of the Holocaust. Because of their tongues speaking their members were considered mentally ill, and many pastors were sent either to confinement or to concentration camps.[citation needed]
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.[85] 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.[86] 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.[85] 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.[86] Many autonomous churches were birthed out of the revival.[85]
A simultaneous development within Pentecostalism was the postwar
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.
Beliefs
Pentecostalism is an
Salvation
The central belief of classical Pentecostalism is that through the
Classical Pentecostal
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.[103][104][105] 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.[106]
- Water baptism: Symbolic of dying to the world and living in Christ, water baptism is an outward symbolic expression of that which has already been accomplished by the Holy Spirit, namely baptism into the body of Christ.[107]
- 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.[106]
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 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 their 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.).[113]
Pentecostals believe that the baptism with the Holy Spirit is available to all Christians.[114] 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 their life, and a measure of consecration by which the believer yields themself 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.[115]
It is received by having faith in God's promise to fill the believer and in yielding the entire being to Christ.[116] 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".[117] 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.[118]
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.[119] Some teach that any of the gifts of the Spirit can be evidence of having received Spirit baptism.[120] Other immediate evidences include giving God praise, having joy, and desiring to testify about Jesus.[119] 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.[121]
Holiness Pentecostals, with their background in the Wesleyan-Holiness movement, historically teach that baptism with the Holy Spirit, as evidenced by glossolalia, is the
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.[122]
Divine healing
Pentecostalism is a
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.[126] 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).[127] 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).[128]
Pentecostals believe that prayer and faith are central in receiving healing. Pentecostals look to scriptures such as James 5:13–16 for direction regarding healing prayer.
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
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.[131]
During the initial decades of the movement, Pentecostals thought it was sinful to take medicine or receive care from doctors.[132] 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.[133]
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.[134] 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).[135] Globally, Pentecostal attitudes to the End Times range from enthusiastic participation in the prophecy subculture to a complete lack of interest through to the more recent, optimistic belief in the coming restoration of God's kingdom.[136]
Historically, however, they have been
Spiritual gifts
Pentecostals are
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.[143] 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.[142] 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.[143] 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
Vocal gifts
The gifts of prophecy, tongues, interpretation of tongues, and words of wisdom and knowledge are called the vocal gifts.[146] 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.[147] Prophetic and glossolalic utterances are not to replace the preaching of the Word of God[148] nor to be considered as equal to or superseding the written Word of God, which is the final authority for determining teaching and doctrine.[149]
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.[150] 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.[151]
Prophecy
Pentecostals agree with the Protestant principle of
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".[153]
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
Tongues and interpretation
A Pentecostal believer in a spiritual experience may vocalize fluent, unintelligible utterances (
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,[6] and in individual prayer serves a different purpose than tongues as a spiritual gift.[156][157] 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".[158] 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.[159]
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".[160] There is a division among Pentecostals on the relationship between the gifts of tongues and prophecy.[161] 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.
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.[163] 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
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.[164] The gift of faith (sometimes called "special" faith) is different from "saving faith" and normal Christian faith in its degree and application.[165] 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.[166]
Trinitarianism and Onenesss
During the 1910s, the
The majority of Pentecostal denominations believe in the doctrine of the
In Oneness theology, the Godhead is not three persons united by one substance, but one God who reveals himself in three different modes. Thus, God relates himself to humanity as our Father within creation, he manifests himself in human form as the Son by virtue of his incarnation as Jesus Christ (1 Timothy 3:16), and he is the Holy Spirit (John 4:24) by way of his activity in the life of the believer.[169][170] Oneness Pentecostals believe that Jesus is the name of God and therefore baptize in the name of Jesus Christ as performed by the apostles (Acts 2:38), fulfilling the instructions left by Jesus Christ in the Great Commission (Matthew 28:19), they believe that Jesus is the only name given to mankind by which we must be saved (Acts 4:12).
The Oneness doctrine may be considered a form of
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".[172] Russell P. Spittler identified five values that govern Pentecostal spirituality.[173] 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.[173]
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.
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 (
Several spontaneous practices have become characteristic of Pentecostal worship. Being "
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
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
Certain Pentecostal denominations observe the
Foot washing is also held as an ordinance by some Pentecostals.[189] It is considered an "ordinance of humility" because Jesus showed humility when washing his disciples' feet in John 13:14–17.[185] Other Pentecostals do not consider it an ordinance; however, they may still recognize spiritual value in the practice.[190]
Statistics and denominations
According to various scholars and sources, Pentecostalism is the fastest-growing
In 1995, David Barrett estimated there were 217 million "Denominational Pentecostals" throughout the world.
The largest percentage of Pentecostals are found in
Among the over 700 Pentecostal denominations, 240 are classified as part of
After
The
There are 80 Pentecostal denominations that are classified as Jesus' Name or
In addition to the denominational Pentecostal churches, there are many Pentecostal churches that choose to exist independently of denominational oversight.
According to a denomination census in 2022, the
Among the censuses carried out by Pentecostal denominations published in 2020, those claiming the most members were on each continent:
In Africa, the Redeemed Christian Church of God,[219] with 14,000 churches and 5 million members.
In North America, the Assemblies of God USA with 12,986 churches and 1,810,093 members.[220]
In South America, the General Convention of the Assemblies of God in Brazil with 12,000,000 members.[221]
In Asia, the Indonesian Bethel Church with 5,000 churches and 3,000,000 members.[222]
In Europe, the Assemblies of God of France with 658 churches and 40,000 members.[223]
In Oceania, the Australian Christian Churches with 1,000 churches and 375,000 members.[224]
Assessment from the social sciences
Zora Neale Hurston
Zora Neale Hurston performed anthropological and sociological studies examining the spread of Pentecostalism, published posthumously in a collection of essays called The Sanctified Church.[225] 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."[225] She stated that this sect was "a revitalizing element in Negro music and religion" and that this collection of groups was "putting back into Negro religion those elements which were brought over from Africa and grafted onto Christianity." Crawley would go on to argue that the shouting that Hurston documented was evidence of 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.[226]
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
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[232][233][234]
Researching Guatemalan peasants and indigenous communities, Sheldon Annis
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[235] has found out that rural Pentecostalism more as a continuity of the traditional past though with some ruptures. Anthropologist Brandão[236] sees the small town and rural Pentecostalism as another face for folk religiosity instead of a path to modernization. With similar finding, Abumanssur[237] 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.[238][239][240][241] This identity shift corroborates the thesis that the peasant Pentecostals pave their own ways when facing modernization.
Controversies and criticism
Various Christian groups have criticized the Pentecostal and charismatic movement for too much attention to
A particularly controversial doctrine in the Evangelical Churches is that of the
In Pentecostalism, rifts accompanied the teaching of
People
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)
- Phoebe Palmer (1807–1874)
- 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 (1940–2019) – Evangelist
- healing revival
- David Yonggi Cho (1936–2021) – Senior pastor and founder of the Yoido Full Gospel Church (Assemblies of God) in Seoul, South Korea, the world's largest congregation
- Jack Coe (1918–1956) – Healing tent evangelist of the 1950s
- Donnie Copeland (born 1961) – Pastor of Apostolic Church of North Little Rock, Arkansas, and Republican member of the Arkansas House of Representatives[268]
- Margaret Court (born 1942) – 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 (born 1952) – Evangelist
- Rex Humbard (1919–2007) – TV evangelist, 1950s–1970s
- Elim Foursquare Gospel Allianceand the Bible-Pattern Church Fellowship (UK)
- Kenneth Hagin's theology and ministry
- 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
- Church of God In Christ
- James McKeown (1937–1982) – Irish missionary in Ghana, founder of The Church of Pentecost
- 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 (born 1935) – 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
- Cessationism versus Continuationism
- Direct revelation
- List of Pentecostal and Full Gospel Churches
- Redemption Hymnal
- Renewal theologian
- Snake handling in Christianity
- Worship
References
- ^ ISBN 978-0-567-38773-8.
- ^ "Spirit and Power: A 10-Country Survey of Pentecostals" Archived 2019-01-31 at the Wayback Machine. The Pew Forum on Religion and Public Life.
- ^ Livingstone 2013, p. 461.
- ^ Acts 2:1–31
- ^ Mohler 2011, pp. 106–108.
- ^ a b c d e The West Tennessee Historical Society Papers – Issue 56. West Tennessee Historical Society. 2002. p. 41.
Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.
- ^ ISBN 978-90-04-11695-5.
While in Houston, Texas, where he had moved his headquarters, Parham came into contact with William Seymour (1870–1922), an African-American Baptist-Holiness preacher. Seymour took from Parham the teaching that the baptism of the Holy Spirit was not the blessing of sanctification, but rather a third work of grace that was accompanied by the experience of tongues.
- ^ ISBN 978-0-521-53280-8.
Those who resisted Durham's teaching and remained in the 'three-stage' camp were Seymour, Crawford and Parham, and Bishops Charles H. Mason, A.J. Tomlinson and J.H. King, respectively leaders of the Church of God in Christ, the Church of God (Cleveland) and the Pentecostal Holiness Church. Tomlinson and King each issued tirades against the 'finished work' doctrine in their periodicals, but by 1914 some 60 percent of all North American Pentecostals had embraced Durham's position. ... The 'Finished Work' controversy was only the first of many subsequent divisions in North American Pentecostalism. Not only did Pentecostal churches split over the question of sanctification as a distinct experience, but a more fundamental and acrimonious split erupted in 1916 over the doctrine of the Trinity. ... The 'New Issue' was a schism in the ranks of the 'Finished Work' Pentecostals that began as a teaching that the correct formula for baptism is 'in the name of Jesus' and developed into a dispute about the Trinity. It confirmed for Holiness Pentecostals that they should have no further fellowship with the 'Finished Work' Pentecostals, who were in 'heresy'.
- ^ ISBN 978-0-87436-865-9.
The Finished Work Pentecostals believed that conversion and sanctification were a single act of grace. The Assemblies of God, created in 1914, became the first Finished Work denomination.
- ^ JSTOR 10.3366/j.ctv2mzb0p5.
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- ^ Robeck 2006, pp. 119–122.
- ^ Blumhofer 1993, pp. 11–12: "Molded by a view of history that anticipated that an intense, brief recurrence of pristine New Testament faith and practice would immediately precede Christ's physical return to earth, early Pentecostalism is best understood as an expression of restorationist yearning that was shaped in significant ways by the hopes and dreams of disparate groups of late nineteenth-century restorationists [...]"
- ^ Blumhofer 1993, pp. 11–12.
- ^ Blumhofer 1993, pp. 18–19.
- ^ Blumhofer 1993, pp. 30–31"Moody—whose influence permeated much of popular evangelicalism at the end of the century—used the phrase baptism in the Holy Spirit to describe a profound experience he claimed had altered his spiritual perception […] Because Torrey believed that the baptism with the Holy Spirit alone would facilitate the evangelization of the world before Christ's return, he taught that Spirit baptism was mandatory […]
- ^ ""Keswick Theology and Continuationism or Anti-Cessationism: Vignettes of Certain Important Advocates of Keswick or Higher Life Theology and their Beliefs Concerning Spiritual Gifts and Other Matters: William Boardman, Andrew Murray, Frederick B. Meyer, Evan Roberts and Jessie Penn-Lewis, A. B. Simpson, John A. MacMillan, and Watchman Nee", in The Doctrine of Sanctification, Thomas D. Ross, Ph. D. Diss, Great Plains Baptist Divinity School, 2015". Archived from the original on 2014-11-29. Retrieved 2014-12-21.
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- ^ Hyatt 2006, pp. 20–22.
- ^ Synan 1997, pp. 98–100.
- ^ Blumhofer 1989, The Assemblies of God vol. 1, pp. 97–112
- ^ Synan, The Holiness-Pentecostal Tradition, 167–186.
- ^ Wacker 2001, pp. 160–162.
- ^ a b c Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460.
- ^ Keller. Encyclopedia of Women and Religion. 394.
- ^ The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Ozman, Agnes Nevada".
- ^ Wacker 2001, pp. 158–159.
- ^ Wacker 2001, p. 160.
- ^ Keller. Encyclopedia of Women and Religion. 401.
- ^ Keller. Encyclopedia of Women and Religion. 395–96.
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- ^ Paul Alexander. Peace to War: Shifting Allegiances in the Assemblies of God (Telford, PA: Cascadia, 2009). Jay Beaman, "Pentecostal Pacifism" (Eugene, OR: Wipf & Stock, 2009)
- ^ "Journals". journals.scholarsportal.info. Archived from the original on 2021-02-27. Retrieved 2018-12-27.
- ^ Hunter, Harold D. "A Portrait of How the Azusa Doctrine of Spirit Baptism Shaped American Pentecostalism" Archived 2009-10-03 at the Wayback Machine. Enrichment Journal. Accessed August 26, 2010.
- ^ Blumhofer 1993, pp. 3–5.
- ^ Synan 1997, pp. 103–104.
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- ^ Synan 1997, pp. 101–102.
- ^ Marbaniang, Domenic (2011). "Pentecostalism and the Emphasis on the Spirit: A Historical Overview". Basileia. 4 (1): 38.
- ^ Synan 1997, pp. 104–105.
- ^ Synan 1997, p. 131.
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- ^ Synan 1997, p. 105.
- ^ Marbaniang, Domenic (2011). "Pentecostalism and the Emphasis on the Spirit: A Historical Overview". Basileia. 4 (1): 39.
- ^ Quoted in Synan 1997, p. 145.
- ^ Quotes taken from Synan 1997, p. 146.
- ^ a b Quotes taken from Synan 1997, p. 147.
- ^ Synan 1997, p. 149.
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- ^ Synan 1997, p. 157.
- ^ Synan 1997, pp. 158–160.
- ^ Synan 1997, pp. 160–161.
- ^ The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Evangelicalism".
- ^ a b c The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Latter Rain Movement".
- ^ a b Patterson and Rybarczyk 2007, pp. 159–160.
- ^ The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Charismatic Movement".
- ^ The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Charismatic Movement: A. Earliest Stirrings (Before 1960)".
- ^ The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Charismatic Movement: B. The Emergence of the Movement (1960–1967)".
- ISBN 978-0-06-066581-4.
- ^ Blumhofer 1993, p. 226.
- ^ Blumhofer 1993, p. 236.
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- ^ Duffield & Van Cleave 1983, p. 239.
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- ^ a b Arrington 1981, pp. 1–2.
- ^ a b The Pew Forum on Religion and Public Life (2006). Spirit and Power: A 10-Country Survey of Pentecostals Archived 2019-01-31 at the Wayback Machine. "While many renewalists say they attend religious services where speaking in tongues is a common practice, fewer tend to say that they themselves regularly speak or pray in tongues. In fact, in six of the ten countries surveyed, more than four-in-ten Pentecostals say they never speak or pray in tongues," pp. 16–17.
- ^ a b Duffield & Van Cleave 1983, pp. 281–282.
- ^ Duffield & Van Cleave 1983, p. 282.
- ^ Duffield & Van Cleave 1983, pp. 308–309.
- ^ Duffield & Van Cleave 1983, pp. 309–310.
- ^ Duffield & Van Cleave 1983, p. 312.
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- ^ a b c d Duffield and Van Cleave 1983, p. 346.
- ^ W. R. Jones in R. S. Brewster 1976.
- ^ The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Wisdom, Word of".
- ^ The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Knowledge, Word of: 3. The Word of Knowledge in Tradition".
- ^ Robeck, Jr. 1980, p. 26.
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- ^ Duffield and Van Cleave 1983, p. 343.
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- ^ Gee, Concerning Spiritual Gifts, pp. 49–51.
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- ^ See under "The Son in Biblical Terminology" in Chapter 5 of David Bernard The Oneness of God [https://web.archive.org/web/20080216034825/http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm Archived 2008-02-16 at the Wayback Machine. Retrieved on June 13, 2017.
- ^ "The Truth About One God". Archived from the original on 2015-08-17. Retrieved 2015-08-21. The Truth About One God
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- ^ a b c d e f The New International Dictionary of Pentecostal and Charismatic Movements, s.v. "Spirituality, Pentecostal and Charismatic".
- ^ Johansson, in Patterson and Rybarczyk 2007, pp. 50–51.
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- ^ Duffield and Van Cleave 1983, p. 330.
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- ^ Evans 2006, p. 87.
- ^ a b "Modern Day Manifestations of the Spirit" Archived 2009-07-26 at the Wayback Machine, paper detailing the "common understanding of scriptural teaching" of the Assemblies of God USA. Accessed August 26, 2010.
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- ^ Poloma 1989, p. 85.
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- ^ a b BBC – Religion & Ethics (2007-06-20). "Pentecostalism". Archived from the original on 2012-11-14. Retrieved 2009-02-10.
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- ^ This view is held by the United Pentecostal Church International and the Church of God in Christ. For the UPCI, see under "The Church," in Essential Doctrines of the Bible, copyright 1990, by Word Aflame Press. For the COGIC, see The Doctrine of the Church of God in Christ Archived 2010-01-24 at the Wayback Machine.
- ^ For the Assemblies of God USA's position on ordinances, see Article 6 of its Statement of Fundamental Truths which only lists water baptism and holy communion.
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Pentecostalism is the fastest-growing religious movement in the world
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With its remarkable ability to adapt to different cultures, Pentecostalism has become the world's fastest growing religious movement.
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Pentecostalism is widely recognized by religious scholars as the fastest-growing Christian movement in the world, reaching into many different denominations.
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One of the most significant transformations in twentieth-century Christianity is the emergence and development of Pentecostalism. With over five hundred million followers, it is the fastest-growing movement in the world. An incredibly diverse movement, it has influenced many sectors of Christianity, flourishing in Africa, Latin America, and Asia and having an equally significant effect on Canada.
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Pentecostalism arguably has been the fastest growing religious movement in the contemporary world
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At the heart of this religious resurgence are Islam and Pentecostalism, a branch of Protestant Christianity. Islam grew at an annual average of 1.9 percent between 2000 and 2017, mainly as the result of a high birth rate. Pentecostalism grew at 2.2 percent each year, mainly by conversion. Half of developing-world Christians are Pentecostal, evangelical or charismatic (all branches of the faith emphasize the authority of the Bible and the need for a spiritual rebirth). Why are people so attracted to it?.
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Pentecostalism grew at 2.2 percent each year, mainly by conversion. Half of developing-world Christians are Pentecostal, evangelical or charismatic.
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Massive Growth Under the Radar: Each day, 35,000 people are born again through baptism with the Holy Spirit.
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The spread of Pentecostal Christianity may be the fastest growing movement in the history of religion (Berger 2009).
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- ^ See Essential Doctrines of the Bible, "New Testament Salvation", subheading "Salvation by grace through faith", Word Aflame Press, 1979.
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- ^ Marwa Eltagouri, A televangelist's flu-season advice: 'Inoculate yourself with the word of God' Archived 2018-09-27 at the Wayback Machine, cnn.com, USA, February 6, 2018
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- Arrington, French L. (Fall 1981), "The Indwelling, Baptism, and Infilling with the Holy Spirit: A Differentiation of Terms", .
- Blumhofer, Edith L. (1989), Pentecost in My Soul: Explorations in the Meaning of Pentecostal Experience in the Early Assemblies of God, Springfield, Missouri: Gospel Publishing House, ISBN 0-88243-646-5.
- Blumhofer, Edith L. (1989), The Assemblies of God:A Chapter in the Story of America Pentecostalism, Volume 1 – To 1941, Springfield, Missouri: Gospel Publishing House, ISBN 0-88243-457-8.
- Blumhofer, Edith L. (1993), Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture, Urbana and Chicago, Illinois: University of Illinois Press, ISBN 978-0-252-06281-0.
- Burgess, Stanley M.; Van der Maas, Eduard M. (2002), The New International Dictionary of Pentecostal and Charismatic Movements, Grand Rapids: Zondervan.
- Dayton, Donald W. (Spring 1980), "Theological Roots of Pentecostalism", Pneuma: The Journal of the Society for Pentecostal Studies, 2 (1): 3–21, .
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- Livingstone, E. A., ed. (2013), The Concise Oxford Dictionary of the Christian Church (3rd ed.), Oxford University Press
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- Mohler, Albert (2011), "Confessional Evangelicalism", in Naselli, Andrew; Hansen, Collin (eds.), Four Views on the Spectrum of Evangelicalism, Grand Rapids, MI: Zondervan, ISBN 978-0-310-55581-0
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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 Pentecostalism is the World's Fastest Growing Faith. San Francisco, California: Jossey-Bass, 2009.
- Blanton, Anderson. Hittin' the Prayer Bones: Materiality of Spirit in the Pentecostal South. (U of North Carolina Press, 2015) 222 pp
- Brewster, P. S. Pentecostal Doctrine. Grenehurst Press, United Kingdom, May 1976. ISBN 978-0-905857-00-8.
- Campbell, Marne L. "'The Newest Religious Sect Has Started in Los Angeles': Race, Class, Ethnicity, and the Origins of the Pentecostal Movement, 1906–1913", The Journal of African American History 95#1 (2010), pp. 1–25 in JSTOR
- Clement, Arthur J. Pentecost or Pretense?: an Examination of the Pentecostal and Charismatic Movements. Milwaukee, Wis.: Northwestern Publishing House, 1981. 255 [1] p. ISBN 0-8100-0118-7
- Clifton, Shane Jack. "An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia". PhD thesis, Australian Catholic University, 2005.
- Cruz, Samuel. Masked Africanisms: Puerto Rican Pentecostalism. Kendall/Hunt Publishing Company, 2005. ISBN 0-7575-2181-9.
- ISBN 0-8066-1210-X.
- Hollenweger, Walter. Pentecostalism : Origins and Developments Worldwide. Peabody, Massachusetts: Hendrickson Publishers, 1997. ISBN 0-943575-36-2.
- Knox, Ronald. Enthusiasm: a Chapter in the History of Religion, with Special Reference to the XVII and XVIII Centuries. Oxford, Eng.: Oxford University Press, 1950. viii, 622 pp.
- Lewis, Meharry H. Mary Lena Lewis Tate: Vision!, A Biography of the Founder and History of the Church of the Living God, the Pillar and Ground of the Truth, Inc. Nashville, Tennessee: The New and Living Way Publishing Company, 2005. ISBN 0-910003-08-4.
- Malcomson, Keith. Pentecostal Pioneers Remembered: British and Irish Pioneers of Pentecost Archived 2014-08-15 at the Wayback Machine. 2008.
- Mendiola, Kelly Willis. OCLC 56818195 The Hand of a Woman: Four Holiness-Pentecostal Evangelists and American Culture, 1840–1930. PhD thesis, University of Texas at Austin, 2002.
- Miller, Donald E. and Tetsunao Yamamori. Global Pentecostalism: The New Face of Christian Social Engagement. Berkeley, California: University of California Press, 2007.
- Olowe, Abi Olowe. Great Revivals, Great Revivalist – Joseph Ayo Babalola. Omega Publishers, 2007.
- Osinulu, Adedamola (2017). "A transnational history of Pentecostalism in West Africa". History Compass. 15 (6): e12386. .
- Ramírez, Daniel. Migrating Faith: Pentecostalism in the United States and Mexico in the Twentieth Century (2015)
- Robins, R. G. A. J. Tomlinson: Plainfolk Modernist. New York, NY: Oxford University Press, 2004.
- Robins, R. G. Pentecostalism in America Archived 2014-08-08 at the Wayback Machine. Santa Barbara, CA: Praeger/ABC-CLIO, 2010.
- Steel, Matthew. "Pentecostalism in Zambia: Power, Authority and the Overcomers". MSc dissertation, University of Wales, 2005.
- Woodberry, Robert. "Pentecostalism and Economic Development", in Markets, Morals and Religion, ed. Jonathan B. Imber, 157–177. New Brunswick, New Jersey: Transaction Publishers, 2008.
External links
- "The Rise of Pentecostalism" Archived 2014-08-11 at the Christian History 58 (1998) special issue. As of 1998,[update] two special issues of this magazine had addressed Pentecostalism's roots: "Spiritual Awakenings in North America Archived 2014-08-11 at the Wayback Machine" (issue 23, 1989) and "Camp Meetings & Circuit Riders: Frontier Revivals Archived 2014-08-11 at the Wayback Machine" (issue 45, 1995)
- The European Research Network on Global Pentecostalism Multi-user academic website providing reliable information about Pentecostalism and networking current interdisciplinary research, hosts a dedicated web search engine for Pentecostal studies
- Flower Pentecostal Heritage Center One of the largest collections of materials documenting the global Pentecostal movement, including searchable databases of periodicals, photographs, and other items
- The Holiness Messenger: a Holiness Pentecostal periodical
- Holiness Pentecostal church directory
- Pentecostal History