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Latest News Update 4. They do not describe God as three persons but rather as three manifestations of the one living God. The holiness movement provided a u explanation for what was happening to these Christians, and they adapted Wesleyan to accommodate their new understanding. Encyclopedia of Women and Religion. Your profile is your personality. Comprising over 700 denominations and a large number of independent churches, there is no central authority governing Pentecostalism; however, many custodes are affiliated with the. In particular, it has close relationships with the and the. They justify this using scripture. The research was based on an analysis of the English Church Census, carried out by the charity Christian Research and was funded by the Economic and Resistance Research Council. Pentecostal followers do not believe in Trinity, the idea that there are three distinct persons within one God: the Father, the Son, and pentecostal dating beliefs Holy Spirit.

Because Pentecostal worship is spontaneous and oral, rather than anchored in a liturgical text, it allows all members of the congregation to play their part without any fear of doing the wrong thing, and enables each one to share their particular experience of God and have it valued by the whole community. Contacting the Web Site If you have any questions about this privacy statement or the practices of this site, please contact: ChristianCafe. To one degree or another, most Pentecostal traditions have reiterated their commitment to traditional gender roles in the home in response to the feminist movement.

Pentecostal Personals - Pentecostal Match - An Answer To Prayer It is the answer to an often-repeated prayer of many Pentecostal singles, that they would have a way to find one another. Pentecostal musical and liturgical practice have also played an influential role in shaping trends, with Pentecostal churches such as being the leading producers of congregational music.

For other uses, see. Pentecostalism or Classical Pentecostalism is a renewal movement within that places special emphasis on a direct personal experience of through the. The term Pentecostal is derived from , the name for the. For Christians, this event commemorates the descent of the upon the followers of , as described in the second chapter of the. Like other forms of , Pentecostalism adheres to the of the 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 such as and —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 of the. For this reason, some Pentecostals also use the term Apostolic or to describe their movement. Pentecostalism emerged in the early 20th century among radical adherents of the who were energized by and expectation for the imminent. Believing that they were living in the , they expected God to spiritually renew the thereby bringing to pass the of spiritual gifts and the of the world. In 1900, , an American evangelist and , began teaching that speaking in tongues was the Bible evidence of Spirit baptism and along with , a Wesleyan-Holiness preacher, he taught that this was the. The three-year-long , 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. 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. As a result, the Pentecostal movement is divided between trinitarian and branches, resulting in the emergence of. 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. There are over 279 million Pentecostals worldwide, and the movement is growing in many parts of the world, especially the. 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 and churches through the. Together, numbers over 500 million adherents. A Pentecostal church in , Finland Pentecostalism is an faith, emphasizing the reliability of the 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 and —the belief that the Bible, in the original manuscripts in which it was written, is. The term foursquare refers to the four fundamental beliefs of Pentecostalism: Jesus saves according to ; baptizes with the Holy Spirit according to 2:4; heals bodily according to 5:15; and is coming again to receive those who are saved according to 4:16—17. Salvation Main article: The central belief of classical Pentecostalism is that through the , , and , can be forgiven and humanity with God. The fundamental requirement of Pentecostalism is that one be. The new birth is received by the of God through in Christ as Lord and Savior. In being born again, the believer is , , into the family of God, and the Holy Spirit's work of is initiated. Classical Pentecostal is generally rather than. The is a doctrine held within Pentecostalism; nevertheless, this security is conditional upon continual faith and. Pentecostals believe in both a literal and , 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 , most adherents of which believe both water baptism and Spirit baptism are integral components of 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. 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. Pentecostals define it as a definite experience occurring after salvation whereby the Holy Spirit comes upon the believer to and empower him or her for special service. 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. 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. 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. Pentecostals, with their background in the , historically teach that baptism with the Holy Spirit, as evidenced by glossolalia, is the , which follows the first work of grace and 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 Further information: Pentecostalism is a faith, and the belief that Jesus is Healer is one quarter of the full gospel. In the words of Pentecostal scholar Vernon L. 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. 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. 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 of the church who pray over and 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. 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. 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 patients was encouraged to stop taking their medicines and parents were told to stop giving medicine to their children, trends that placed lives at risk. Many, if not the majority, of Pentecostals are believing in a. Pre-tribulation rapture theology was popularized extensively in the 1830s by , and further popularized in the United States in the early 20th century by the wide circulation of the. Pentecostals place the gifts of the Spirit in context with the. 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 , 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. 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 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 Main articles: and 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 Main article: Pentecostals agree with the Protestant principle of. Alongside this high regard for the authority of scripture is a belief that the gift of prophecy continues to operate within the Church. 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 , i. 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 e. Tongues and interpretation Pentecostals pray in tongues at an Assemblies of God church in , A Pentecostal believer in a spiritual experience may vocalize fluent, unintelligible utterances or articulate a natural language previously unknown to them. 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 origin. In the first case, tongues could work as a sign by which witness is given to the unsaved. 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. Its purpose is for the spiritual edification of the individual. Pentecostals believe the private use of tongues in prayer i. From , Pentecostals believe that the Spirit 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. 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. 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 , 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. 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. Speaking in tongues is not universal among Pentecostal Christians. 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, , and the. Oneness and Trinitarianism Pentecostals are divided over the nature of the. The majority of Pentecostal denominations believe in the doctrine of the , which is considered to be Christian. The Oneness doctrine may be considered a form of , an ancient teaching considered by most Christians. In Oneness theology, the Godhead is not three united by one , 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 as Jesus Christ, and he becomes the Holy Spirit by way of his activity in the life of the believer. In stark contrast to Oneness Pentecostals, 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. Trinitarian Pentecostals, and most other mainstream Christian groups, may consider Oneness Pentecostals heretical. On the flip side, Oneness Pentecostals may view the doctrine of the Trinity as. Spittler identified five values that govern Pentecostal. The first was individual experience, which emphasizes the Holy Spirit's personal work in the life of the believer. Second was , 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 final and fifth value was a commitment to biblical authority, and many of the distinctive practices of Pentecostals are derived from a. 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 2:8. The raising of hands which itself is a revival of the ancient 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 trends, with Pentecostal churches such as being the leading producers of congregational music. Pentecostals worshiping in Several spontaneous practices have become characteristic of Pentecostal worship. It is at times accompanied by glossolalic prayer; at other times, the person is silent. Pentecostals derive biblical precedent for dancing in worship from 6, where danced before the Lord. 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. 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 Main article: 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. Many Christians call these , 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 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 or. The ordinance of water is an outward symbol of an inner conversion that has already taken place. Therefore, most Pentecostal groups practice by. 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 , or the Lord's Supper, is seen as a direct command given by Jesus at the , to be done in remembrance of him. Pentecostal denominations reject the use of wine as part of communion, using grape juice instead. Other Pentecostals do not consider it an ordinance; however, they may still recognize spiritual value in the practice. Pentecostal pastors pray over the. In 2011, a study of global Christianity found that there were an estimated 279 million classical Pentecostals, making 4 percent of the total world population and 12. The largest percentage of Pentecostals are found in 44 percent , followed by 37 percent and Asia and the Pacific 16 percent. The movement is enjoying its greatest surge today in the , 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. Until 1910, Pentecostalism was universally Wesleyan in doctrine, and Holiness Pentecostalism continues to predominate in the. Wesleyan Pentecostals teach that there are three crisis experiences within a Christian's life: conversion, sanctification, and Spirit baptism. They inherited the 's belief in. 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. This personal cleansing prepares the believer to receive the baptism in the Holy Spirit. Holiness Pentecostal denominations include the , , and the. After began preaching his 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. 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 , the , and the. The 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 based in the United Kingdom. These differ from the rest of Pentecostalism in several significant ways. Oneness Pentecostals reject the doctrine of the. They do not describe God as three persons but rather as three manifestations of the one living God. Oneness Pentecostals practice —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. The major Oneness churches include the and the. 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 teachings or. Some of these groups have been successful in utilizing the mass media, especially television and radio, to spread their message. Within this radical evangelicalism, expressed most strongly in the and movements, themes of , , , and greater attention on the person and work of the Holy Spirit were central to emerging Pentecostalism. Believing that the of Christ was imminent, these Christians expected an revival of apostolic power, spiritual gifts, and miracle—working. Figures such as and 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 and movements constituted a crucial historical background for the rise of Pentecostalism. Another early influence on Pentecostals was 1847—1907 and his founded in 1896. Pentecostals embraced the teachings of Simpson, Dowie, 1836—1895 and 1844—1924; she later joined the Pentecostal movement on healing. No one person or group founded Pentecostalism. Instead, isolated Christian groups were experiencing 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 to accommodate their new understanding. Early revivals: 1900—29 The Apostolic Faith Mission on Azusa Street, now considered to be the birthplace of Pentecostalism , 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 , which he named. 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 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 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 , a one-eyed black preacher. Seymour traveled to Los Angeles where his preaching sparked the three-year-long 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 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. Despite the work of various Wesleyan groups such as Parham's and 's revivals, the beginning of the widespread Pentecostal movement in the US is generally considered to have begun with Seymour's Azusa Street Revival. William Seymour, leader of the 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 and the enactment of. The , the , the , and the 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. Women in a Pentecostal worship service 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,. Women such as Florence Crawford, , and 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 and adopted military service articles that advocated. 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, , brought the message to the , forming what would become the by 1908. After 1907, Azusa participant , pastor of the North Avenue Mission in Chicago, returned to the to lay the groundwork for the movement in that region. It was from Durham's church that future leaders of the would hear the Pentecostal message. 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. Countries by percentage of Protestants in 1938 and 2010. Pentecostal and denominations fueled much of the growth in and. International visitors and Pentecostal missionaries would eventually export the revival to other nations. The first foreign Pentecostal missionaries were A. Garr and his wife, who were Spirit baptized at Azusa and traveled to India and later Hong Kong. The Norwegian Methodist pastor 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 , the vicar of in , who became a founder of British Pentecostalism. Other important converts of Barratt were German minister who founded the first German Pentecostal denomination the and , the Swedish Baptist minister who founded the Swedish Pentecostal movement. Through Durham's ministry, Italian immigrant received the Pentecostal experience in 1907 and established , Argentina Christian Assembly in Argentina , and Brazil. In 1908, Giacomo Lombardi led the first Pentecostal services in Italy. In November 1910, two Swedish Pentecostal missionaries arrived in and established what would become the Assemblies of God of Brazil. In 1908, , a follower of Alexander Dowie who had experienced Pentecostal Spirit baptism, traveled to South Africa and founded what would become the and the. 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. Famous holiness preacher W. 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. 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. Zora Neale Hurston's Anthropological Study performed anthropological, sociological studies examining the spread of Pentecostalism. Early controversies The first Pentecostal converts were mainly derived from the Holiness movement and adhered to a understanding of as a definite, instantaneous experience and. Problems with this view arose when large numbers of converts entered the movement from non-Wesleyan backgrounds, especially from churches. In 1910, William Durham of Chicago first articulated the , 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 the Pentecostal movement into two factions. The Wesleyan doctrine was strongest in the Southern denominations, such as the , , and the. 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 , to create a new, national Pentecostal fellowship—the. 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, 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 whereas the COGIC and other Southern groups remained largely 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. During a baptism service, the speaker, R. This inspired who claimed to have received as a divine prophecy revealing a conception of God. Ewart believed that there was only one personality in the —Jesus Christ. Those who had been baptized in the Trinitarian fashion needed to submit to rebaptism in Jesus' name. Furthermore, Ewart believed that and the gift of tongues were essential for salvation. 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 , an African-American preacher from Indianapolis, to form the. 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. Pentecostal denominations also began to interact with each other both on national levels and international levels through the , 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 , the most important controversy to affect Pentecostalism since , began in North America and spread around the world in the late 1940s. Latter Rain leaders taught the restoration of the led by apostles. These apostles were believed capable of imparting spiritual gifts through the. There were prominent participants of the early Pentecostal revivals, such as Stanley Frodsham and , 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 of Latter Rain adherents. Many autonomous churches were birthed out of the revival. A simultaneous development within Pentecostalism was the postwar. Led by healing evangelists , , , and , 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. The 1960s saw a new pattern develop where large numbers of Spirit baptized Christians from 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. 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. Had a particularly strong influence on 's theology and ministry. The Pew Forum on Religion and Public Life. West Tennessee Historical Society. Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia. 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. Retrieved 22 October 2017 — via www. Retrieved 27 February 2018. 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Pentecostalism: A Guide for the Perplexed. London and New York: Bloomsbury. Retrieved April 18, 2016. San Francisco, California: Jossey-Bass, 2009. Hittin' the Prayer Bones: Materiality of Spirit in the Pentecostal South. Grenehurst Press, United Kingdom, May 1976. PhD thesis, Australian Catholic University, 2005. Masked Africanisms: Puerto Rican Pentecostalism. The Pentecostals: The Charismatic Movement in the Churches. Minneapolis: Augsburg Publishing House, 1972. Pentecostalism : Origins and Developments Worldwide. Peabody, Massachusetts: Hendrickson Publishers, 1997. Enthusiasm: a Chapter in the History of Religion, with Special Reference to the XVII and XVIII Centuries. Mary Lena Lewis Tate: Vision! Nashville, Tennessee: The New and Living Way Publishing Company, 2005. PhD thesis, University of Texas at Austin, 2002. Global Pentecostalism: The New Face of Christian Social Engagement. Berkeley, California: , 2007. Great Revivals, Great Revivalist — Joseph Ayo Babalola. New York, NY: Oxford University Press, 2004. MSc dissertation, , 2005. New Brunswick, New Jersey: Transaction Publishers, 2008. Wikimedia Commons has media related to.