Pentecostalism

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Pentecostal can also mean 'pertaining to Pentecost'. "Neo-Pentecostalism" redirects here. The term was originally used to refer to the charismatic movement

Pentecostalism is a religious movement within Christianity that places special emphasis on the direct personal experience of God through the Baptism of the Holy Spirit, as shown in the Biblical account of the Day of Pentecost (Acts 2).

Within Pentecostalism there are two major groups, Trinitarian Pentecostals and Oneness Pentecostals. However, many Pentecostals also consider themselves part of broader Christian groups. For example, Pentecostals often identify as Evangelicals. Furthermore, many embrace the term Protestant, while others the term Restorationist. Pentecostalism is also theologically and historically close to the Charismatic Movement, and some Pentecostals use the two terms interchangeably. Examples of some Trinitarian Pentecostal denominations include the Church of God in Christ (COGIC), the Assemblies of God, Assemblies of Christian Churches(AIC) and the International Church of the Foursquare Gospel. Examples of Oneness Pentecostal groups include the United Pentecostal Church International (UPCI) and the Pentecostal Assemblies of the World (P.A.W).

Contents

[edit] Salvation beliefs

A majority of Pentecostals like most evangelical denominations, believe that in order to receive salvation and enter Heaven one must accept the teachings of Jesus Christ as described in the Bible. This includes the doctrine of the death and crucifixion of Jesus, the resurrection of Jesus and the repentance from sin[1]. Most Pentecostals also believe that salvation is a gift earned by grace through faith in Jesus Christ, and cannot be earned through good deeds alone (e.g. penance). Likewise, Pentecostals typically believe that the Bible has definitive authority in matters of faith, adopting a more literal approach in its interpretation. However, there is some dispute among Pentecostals over additional requirements for salvation. These disputes arise over speaking in tongues as it pertains to the Baptism of the Holy Spirit.

Some Pentecostals believe that speaking in tongues is a sign of the Baptism of the Holy Spirit, but that it is not necessary for salvation. In these churches, the Baptism of the Holy Spirit is viewed as a secondary experience, following the experience of salvation or conversion in the person's life. For these churches, it is widely assumed that a person who has not spoken in tongues can be saved.

Other Pentecostals emphasize a salvation message based on Acts 2:38 which says that a person needs to repent and be baptized in the name of Jesus Christ, and receive the Baptism of the Holy Spirit. John 3:5 says "Most assuredly, I say unto you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" and in this he is referrencing to water baptism and baptism of the Holy Spirit. To these Pentecostals, receiving the Holy Spirit is necessary for salvation and is accompanied by speaking in tongues. In these churches, it is widely assumed that a person who has not spoken in tongues is unsaved.

[edit] Other beliefs

Most Pentecostals believe that speaking in tongues serves two distinct functions. The first belief relates specifically to prayer and occurs on a more personal level. In this case, the person communicates to God in a language that they have no understanding of. This language may not necessarily be a language spoken on earth, as it is a more personal worship between the individual and God. Consequently it is usually categorized as Glossolalia. Pentecostals draw this belief from their interpretations of 1Corinthians 14:2. The second belief concerning speaking in tongues relates to its role inside the church community. Pentecostals believe that God can communicate to the church through the Holy Spirit. This is not limited to speaking in tongues, but can also include other means of communication such as prophecy. Pentecostals refer to these as spiritual gifts. When an individual speaks in tongues publicly to the church congregation, an interpretation (or translation) must be given by the speaker or another member of the congregation. Pentecostals also hold that the speaker may speak in a foreign language that they have not learned, but that is understood clearly by other individuals who speak that language. This may occur while the speaker is praying in tongues or it may occur in the church setting. This phenomenon is more specifically called Xenoglossy, however there is some controversy surrounding the authenticity of this form of tongues.

There are two views on spiritual gifts held by Pentecostals. These views are based on their interpretations of salvation as it relates to spiritual gifts (see Salvation beliefs). The first view is held mainly by the group which believes that evidence of the baptism of the Holy Spirit is not necessary for salvation. This group believes that each church member receives different gifts from the Holy Spirit. For example the Holy Spirit may give one person the ability to speak in tongues but grant another person the ability to interpret tongues. These are considered as two separate gifts given to different people. One may be able to speak in a tongues (unknown language) but lack the ability to interpret another tongue as they have not been gifted with the understanding to interpret. The second view is held mainly by Pentecostals who hold that speaking in tongues is necessary for salvation. These Pentecostals believe that everyone who receives the gift of the Holy Spirit receives all the different spiritual gifts at the same time. These experiences are required for an individual to become born again. Therefore it is considered that the only difference in operating any of the gifts comes down to desire, willingness and group encouragement of the person.

While speaking in tongues frequently receives emphasis in Pentecostalism, most Pentecostals also acknowledge other supernatural gifts of the Holy Spirit. Most acknowledge that not all Christians receive all of these gifts. A frequently cited list includes words of wisdom (the ability to provide supernatural guidance in decisions) , words of knowledge (impartation of factual information from the Spirit), faith, healing, miracle-working, prophecy (the pronouncement of a message from God, not necessarily involving knowledge of the future), distinguishing of spirits (the ability to tell evil from good spirits), tongues, and interpretation of tongues.[2] Some Pentecostals believe that the gift of tongues is different than tongues as a prayer language (the unknown tongue). The gift of tongues is believed to the ability to speak in a foreign language that the speaker does not speak. Other Pentecostals believe they are one and the same in which the gift of tongues is combining words from different languages (including Angelic) into a prayer language expressing the mysteries of God to the utmost of the desires of the person. Pentecostals consider that "gift of tongues" and "speaking in tongues" refers as using the same context and are not separate from each other. (see Theology below for further explanation)

Because many Pentecostal denominations are descended from Methodism and the Methodist Holiness Movement, Pentecostal soteriology is generally Arminian rather than Calvinist.

[edit] Beginnings

Pentecostals often point to the events described in Acts 2 as the starting point of their beliefs. Here, on what is now known as the day of Pentecost, the Holy Spirit granted the Eleven disciples the ability to speak in tongues. Pentecostals believe they are modern version of that early church in the book of Acts. However, the modern Pentecostal movement traces its community's growth to a prayer meeting at Bethel Bible College in Topeka, Kansas on January 1, 1901[3]. Here, through careful study of scripture, many came to the conclusion that speaking in tongues was the biblical sign of the Holy Spirit's baptism. Charles Parham, the founder of this school would later move to Houston, Texas, where in spite of segregation, William J. Seymour, a (literally) one-eyed African-American preacher was allowed to listen in to the Bible classes. Seymore traveled to Los Angeles, where his preaching sparked the Azusa Street Revival. This was one of the first newsworthy outpourings of the Holy Spirit, despite records of earlier occurrences, and attracted people from all around the world. Consequently, this event is widely regarded as the actual start of the Pentecostal movement because of the impact it had on the its growth. The Los Angeles Press gave close attention to the Azusa Street Revival, which helped fuel its growth. A number of new smaller groups started up, inspired by the events of this revival. International visitors and Pentecostal missionaries would eventually bring these teachings to other nations.

Oneness Pentecostalism traces its roots to the World-Wide Apostolic Camp Meeting in April 1913 where one of the preachers started teaching Oneness doctrine.

[edit] Acceptance by mainline churches

In the late 1960s and early 1970s Christians from mainline churches in the United States, Europe, and other parts of the world began to accept the teaching that the baptism of the Holy Spirit is available for Christians today. Charismatic movements began to grow in mainline denominations. There were Charismatic Episcopalians, Lutherans, Catholics, and Methodists. During that time period, 'Charismatic' was used to refer to these movements that existed within mainline denominations. Pentecostal was used to refer to those who were a part of the churches and denominations that grew out of the earlier Azusa Street revival. However in recent decades many independent Charismatic churches and ministries have formed or have developed their own denominations and church associations. In the 1960s and still today, many Pentecostal churches were still strict with dress codes and forbidding certain forms of entertainment, creating a cultural distinction between Charismatics and Pentecostals. There is a great deal of overlap now between the Charismatic and Pentecostal movements.

[edit] Theology

Theologically, most Pentecostal denominations are aligned with Evangelicalism in that they emphasize the reliability of the Bible and the need for the transformation of an individual's life with faith in Jesus. Pentecostals also adhere to the doctrine of Biblical inerrancy. Pentecostals differ from fundamentalists by placing less emphasis on personal spiritual experience and more emphasis on the Holy Spirit's work within a person than other Protestants.

One of the most prominent distinguishing characteristics of Pentecostalism from the rest of Evangelicalism is its emphasis on the work of the Holy Spirit. Most Pentecostals believe that everyone who is genuinely saved has the Holy Spirit. But unlike most other Christians, they believe that there is a second work of the Holy Spirit called the baptism of the Holy Spirit, in which the Holy Spirit dwells more fully in them, and which opens a believer up to a closer fellowship with God and empowers them for Christian service. Some Pentecostals have modified the view teaching that Spirit baptism is not considered a second chronological work of grace, but a second aspect of the Holy Spirit's ministry. His first ministry is to save and sanctify the believer by working in them, His second ministry is to empower the believer for service by working through them. Most Pentecostals cite speaking in tongues, also known as glossolalia, as the normative proof and evidence of the Holy Spirit baptism. Some Pentecostals have adopted a more liberal view claiming that there are other evidences of Holy Spirit baptism. The doctrine of tongues as the initial evidence of receiving the Holy Spirit is uniquely Pentecostal and is one of the few differences from Charismatic theology which generally claims diverse evidences.

Pentecostals believe it is essential to repent of their sins and believe in Jesus Christ as Savior in order to obtain salvation, and in the infilling of the Holy Spirit. Many believe that the baptism of the Holy Spirit is an additional gift that is bestowed on believers, generally subsequent to an intermediate step termed sanctification, Sanctification refers to a work of grace wherein the effects of past sins are ameliorated and the natural tendency toward a sinful nature is likewise set aside through the working of the Holy Spirit. Other Pentecostals believe that Holy Spirit Baptism is a necessary step in God's plan of salvation, citing Peter's answer to the crowd on the Day of Pentecost. The crowd asked Peter what they must do to be saved and Peter told them to repent, be baptized in the name of Jesus Christ for the remission of sins, and that they would receive the gift of the Holy Spirit.[4]

Pentecostals vary in their beliefs of the types of speaking in tongues. Following are some possible distinctions. First there is the evidence at the baptism of the Holy Spirit. This is when a believer speaks in tongues when they are baptized with the Holy Spirit. This may or may not be the only time an individual ever speaks in tongues. Secondly, there is the gift of tongues. This is when a person is moved by God to speak in tongues at any time. The gift of tongues may be exercised anywhere, but many denominations believe that it must only be exercised with a person who has the gift of "interpretation of tongues" present (whether that be another person or the one who gives the tongue). The interpreter may interpret the tongue into the language of the gathered Christians so that they can understand the message.[5]

Many Pentecostals, particularly after the growth and influence of the charismatic movement, believe that speaking in tongues can be used as a prayer language at anytime one chooses, provided he has been baptized in the Holy Spirit. Certain groups of Pentecostals emphasize the idea of speaking in tongues only when the Holy Spirit comes upon an individual, and have a problem with the idea of speaking in tongues 'at will.' God gives a wide variety of spiritual gifts. It may be that these doctrinal differences resulted from certain church leaders taking their own experiences and making doctrines out of them.

Early in the twentieth century the majority of the Pentecostal missionaries, along with prominent Pentecostal leaders, maintained that speaking in tongues was a form of xenoglossia in which the Holy Spirit enabled them to speak in other languages. As continued investigations repeatedly concluded that speaking in tongues was a form of ecstatic utterance that lacked all syntactical structure and almost always consisted of syllables taken from the speaker's native language, Pentecostal theologians started to redefine their beliefs.[6] Most now preach that speaking in tongues is a personal prayer language, glossolalia, and is not xenoglossia. Numerous churches draw a distinction between "speaking in tongues," which is an ecstatic utterance granted by God for prayer, and "the gift of tongues," which is a rare miracle in which God enables a Christian to speak in a foreign language he has not previously studied in order to proclaim the Gospel.

Other Pentecostal churches don't believe that the purpose of tongues is for preaching in another country, and the account in Acts 2 only indicates that some words were recognized from some languages and may not have fully understood in its entirety by the hearers. They still believe it is for personal prayer and as a sign of a believer to unbelievers in the operation of the spiritual gifts in a meeting. However they still maintain that a person who "speaks in tongues" is also having "the gift of tongues", and that when a person "speaks in tongues" the language is not specific to one language but a combination of different words from different languages of which some are human and others are angelic. They point mainly to the biblical scripture of "Though I speak with the tongues of men and of angels, . . . ." [7] which indirectly refers to Peter's ability to speak in "tongues" been written in plural and not singular as well as indicating the diverse nature of the tongues as being from different languages including angelic languages.

Justin Martyr (100-165), in his Dialogue with Trypho, argues with a Jew that the Christian church had prophets, while the Jews no longer had them. The Second Century document The Shepherd of Hermas recounts visions and revelations and affirms the role of the gift of prophecy in the church. The popularity of this book in churches of the second century is strong evidence that the gift of prophecy was still widely accepted as being legitimate.

Some critics of spiritual gifts argue that these spiritual gifts died out and were only claimed by heretical groups. Usually they mention the 'new prophecy' of the Montanists around the turn of the second century to prove their claims. A careful study of history, however, shows that the gift of prophecy was generally accepted by the church in that day.[citation needed] Criticism of the Montanists had initially to deal with the ecstatic manner in which Montanus, Priscilla, Maximilla and others prophesied. After these three had died and prophecy had apparently ceased among the Montanists, Eusebius records a debate between an Orthodox believer and a Montanist. The Orthodox believer pointed out that the Montanists no longer had prophecy, though the apostle (Paul) affirmed that the gift would continue until the Lord returned.[8] It is clear that the church accepted the continuing of the gift of prophecy.

The Church of God (Cleveland TN) is second largest denomination in the world.[citation needed] The movement's origins can be traced back to 1886 with a small meeting of Christians at the Barney Creek Meeting House on the Tennessee/North Carolina border, making it the oldest Pentecostal Christian denomination in the United States.[citation needed] The largest denomination is the Assemblies of God[citation needed], holds to the belief in Trinitarian theology in accordance with mainstream Protestantism[9] as does the Elim Pentecostal Church, Church of God, the Church of God in Christ, The Apostolic Church, and the Foursquare Church.

Most Pentecostal churches hold the belief that preaching the Gospel to unbelievers is extremely important. The Great Commission to spread the "Good News of the Kingdom of God", spoken by Jesus directly before his Ascension, is perceived as one of the most important commands that Jesus gave.

According to a 2006 survey by the Pew Forum on Religion & Public Life, in 6 out of 10 countries, 40% or more of Pentecostals did not speak or pray in tongues.[10]

[edit] Trinitarian theology

Trinitarian Pentecostals typically believe in water baptism as an outward sign of conversion and that the baptism in the Holy Spirit is a distinct spiritual experience that all who have belief in Jesus should receive. Most classical Pentecostals believe that the baptism in the Holy Spirit is always companied initially by the outward evidence of speaking in tongues according to the biblical passage in Mark 16:17 and in the book of the Acts of the Apostles. It is considered a liberalizing tendency to teach contrary to this historic position.[citation needed] This is another major difference between Pentecostal and Charismatic Christians, who believe that a Christian baptized in the Holy Spirit may exhibit certain supernatural biblical signs, including speaking in- and interpretation of tongues, prophecy (i.e., a vision or a word of God, spoken or felt in the spirit), miraculous healings, miraculous signs, etc. Charismatic groups will point to 1 Corinthians chapters 12-14 to substantiate their claim.

[edit] Oneness theology

Some Pentecostal churches, hold to Oneness theology, which decries the traditional doctrine of the Trinity. Oneness doctrine holds that God is absolutely and indivisibly one, and that Jesus was the one God manifested in the flesh,[11] and the division of Father, Son and Holy Spirit are some of God's titles or manifestations rather than persons. Oneness believers view the Godhead as being One Person whose name is Jesus, in contrast to the three persons in one trinitarian teaching.

Therefore, Oneness Pentecostals baptize believers "in Jesus' name"[12] rather than what they refer to as the titles: "in the name of the Father, and of the Son, and of the Holy Spirit." The largest Oneness Pentecostal denominations are the United Pentecostal Church International, Pentecostal Assemblies of the World, Apostolic Assembly of the Faith in Christ Jesus and the Apostolic Church of the Faith in Christ Jesus, but there are many smaller Oneness Pentecostal organizations and independent churches such as the Assemblies of the Lord Jesus Christ, the True Jesus Church, the Pentecostal Followers of Jesus Christ International Ministries, Iglesia del Dios Vivo, the Pentecostal Churches of the Apostolic Faith, Bible Way, Apostolic Assemblies of Christ and independent or nondenominational churches. The majority, if not all, of Oneness Pentecostals also refer to themselves as Apostolics.

Major Trinitarian Pentecostal organizations, including the Pentecostal World Conference and the Fellowship of Pentecostal and Charismatic Churches of North America, have condemned Oneness theology as a heresy and refuse membership to churches holding this belief. This same holds true for some Oneness Pentecostals towards Trinitarian churches.

[edit] Behaviors

Some Pentecostal and Charismatic assemblies believe that they have spiritual experiences besides speaking in tongues: hysterical laughter or holy laughter, physical spasms or jerks, dancing or shouting, jumping, running, excessive crying or weeping, falling to the floor under the Holy Spirit's power (slain in the Spirit) or rolling across the floor.

According to Pentecostals, being slain in the spirit or falling to the floor happens because the body can withstand only so much of the power of God before it goes limp. Pentecostals who fall to the ground and roll across the floor are sometimes derisively called Holy Rollers. Instances in the Bible of such falls include the infilling of the temple in the Old Testament and Saul was on the road to Damascus in the New Testament. People who came into God's presence and fell to the ground include Daniel,[13] three disciples at the transfiguration of Jesus[14] and John of Patmos.[15]

Holy laughter and other manifestations of the Holy Spirit are explained as wonders of God related to a prophecy about the outpouring of the Holy Spirit[citation needed] where God said "…I will shew wonders in the heavens and in the earth…"[16] Other Pentecostals[who?] disagree with this application of scripture citing "…some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; … But refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise (Greek-gumnasia) profiteth little: but godliness is profitable unto all things, … This is a faithful saying and worthy of all acceptation." [17] They also refer to 1 Corinthian 14 "And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints." which explains that church members have full subjective control of themselves and that the all churches must be in the state of peace and not in a state of confusion.[18] They believe that any biblical accounts of people falling down to God's power, it was out of fear and respect from a sudden recognition of divine authority and relates to a significant biblical event. Typical examples are when the third captain of the fifty fell to the ground to Elijah to spare his life and his men's lives from the heavenly fire that slain the other captains and their men[19] and when Judas and the soldiers came to get Jesus, they "drew back" and "fell" to the ground when Jesus said "I am He".[20]

Some Pentecostals believe they can be "drunk in the spirit"[21][22] Some relate this behavior to the "stammering lips" of speaking in tongues that appears similar to a drunkard speaking and not the behavior of a drunkard itself. They believed that the context of Ephesians 5:18 was referring to being filled with the spirit as explained in the next two verses in "Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;…"[23] which is believed as nothing to do with being spiritually drunk or physically rolling on the ground or even raising their hands.

Each Pentecostal church's behavior vary. Worshipers may raise their hands in the orant style common in classical artistic impressions of the early church. Some services include long periods of excitement that are viewed as the moving of the Holy Spirit. Pentecostal churches in the Southern United States, or churches with a southern influence, tend to be livelier, while others are more reserved, with no physical action. Hispanic and African-American Pentecostal churches tend to be the most lively with dancing and hand waving. Revival Centres International in Australia avoids dancing and hand waving behavior but moderates the extent of their liveliness to clapping hands (labeled as "happy clappers" by some) occasionally during their singing and keeping the operation of the spiritual gifts in it's purity.

Some Pentecostals explain these behaviors simply as signs and wonders of God. Others believe that such behavior is optional and outside of the Bible. Others criticize physical behaviors as excessive and detractions from the purity of the spiritual gifts as outlined in 1 Corinthians 14 and therefore counterproductive and potentially offensive. Hence the majority of the Pentecostal churches do not prescribe this as being part of their church doctrine because of the lack of biblical references justifying the behaviors.

The Pentecostal justification of the decent and orderly behavior of the operation of the spiritual gifts expected in a church meeting are outlined by Apostle Paul in 1 Corinthians 14.

[edit] History of revival movements

Pentecostal Christians trace the history of the movement to the day of Pentecost when a week after Jesus ascended into Heaven,[24] there were 120 believers waiting for the promise of the Father, that is the Holy Spirit. In Acts 2:4, when the Holy Spirit came upon the believers they all spoke in tongues (other languages). The practice of speaking in tongues has been reported and documented throughout Christian history.[citation needed] Dr. Curtis Ward proposes the existence of an unbroken Pentecostal lineage from the early church to the present, with glossolalia and gifts following, which can be chronologically charted,[25] though his view is not shared by all Pentecostals. Most Pentecostals do not feel church perpetuity is a necessity and acknowledge various bursts of revival throughout history in which glossolalia was present.

[edit] Europe

One such revival began with a Prussian Guards officer, Gustav von Below, in 1817. He and his brothers started holding charismatic meetings on his estates in Pomerania. A Lutheran commission sent to investigate was at first suspicious but found the phenomenon to be "of God." This led to a growth in charismatic meetings across Germany which quickly crossed the Atlantic during the great German migrations of the nineteenth century.[citation needed] The Pentecostal movement also became prominent in the Holiness movement, which was the first to begin making numerous references to the term "Pentecostal", such as in 1867 when the movement established The National Camp Meeting Association for the Promotion of Christian Holiness with a notice that said: "[We are summoning,] irrespective of denominational tie...those who feel themselves comparatively isolated in their profession of holiness…that all would realize together a Pentecostal baptism of the Holy Ghost..."

England and parts of Europe experienced another Charismatic- or Pentecostal-type movement before the Pentecostal movement started in the United States. In the 1830s, in England, a church under the leadership of Edward Irving began to experience manifestations of tongues and prophecy. Through prophecy, certain men were appointed as apostles. Certain apostles were appointed by these apostles until the number reached 12. Irving passed away, but the movement developed into what would be called the Catholic Apostolic Church, taken from the Nicene Creed. Henry Drummond was, perhaps, the most influential man in the movement at its beginnings. He was quite fond of the writings of the early church fathers, and the movement took on a highly liturgical flair, including influences from Eastern Orthodoxy liturgy. The movement grew to several hundred thousand in England, Germany, and some other parts of Europe. Though a splinter group in Germany did appoint new apostles and continue on, the English group did not. The last 'apostle', Francis Woodhouse, of the Catholic Apostolic Church died in 1901, just a few months after Agnes Ozman spoke in tongues in the United States.

In the United Kingdom, the first Pentecostal church to be formed was the Apostolic Church. This was later followed by the Elim Foursquare Gospel Alliance, later to be known as the Elim Pentecostal Church, founded in 1914 by George Jeffreys.

In Sweden, the first Pentecostal church was the Filadelfia Church in Stockholm. Pastored by Lewi Pethrus, this congregation, originally Baptist, was expelled from the Baptist Union of Sweden in 1913 for doctrinal differences.[citation needed] Today this congregation has about 7000 members and is the biggest Pentecostal congregation in northern Europe. As of 2005 the Swedish pentecostal movement has approximately 90,000 members in nearly 500 congregations. These congregations are all independent but cooperate on a large scale. Swedish Pentecostals have been very missionary-minded and have established churches in many countries. In Brazil, for example, churches founded by the Swedish Pentecostal mission claim several million members.

The history of Pentecostalism in Australia has been documented by Dr Barry Chant in Heart of Fire (1984, Adelaide: Tabor).

In East-Europe, mainly post-soviet territory, the gospel was brought by Ukraine. The roots of Pentecostalism here was in the shtundist, molokan and dukhobor movements on their basis faith made stronger by Ivan Voronaev (a Baptist preacher than was a missionary from Ukraine to Siberia and emigrated to USA who was influenced by Kathryn Kuhlman, than he came back to Ukraine 20th years of XX century, where his church in some years growth to 25000, but he was arrested by soviet powers) in east Ukraine, the same time also there was a nee 20000 church in west Ukraine that also went to underground in soviet time. From Ukraine the gospel and Pentecostalism was brought to all Russia and other Soviet Union, many believers where killed by totalitarianism power but now their gospel gave over 3 million. Believers in post-soviet countries and this church is extremely growing.

[edit] North America

The Pentecostal Movement in North America developed from the Azusa Street Revival in Los Angeles. Before this, however, a few Christian revivals occurred which are worth noting because they manifested signs of the outpouring of the Holy Spirit, the foremost feature of Pentecostal worship. In the summer of 1799, the church of Red River (near the Tennessee-Kentucky border) in connection with the Gasper and Muddy river congregations of the Methodist and Presbyterians backgrounds had a charged meeting. Every settlement along the Green river and the Cumberland was full of religious fervor. The first regular general camp meeting was held at the Gasper River Church, in July, 1800. Spread of the revival began in Christian and Logan Co., Kentucky and in the Spring of 1801, had reached Mason Co., Kentucky. Beginning at Flemingsburgh in April, moving to Cabin Creek, where a camp meeting was held, then Concord, in Bourbon County, by the last of May and Eagle Creek in Adams County, Ohio in the beginning of June. There were meetings in quick succession at Pleasant Point, Kentucky; Indian Creek, in Harrison county (July); Cane Ridge, near Paris, Bourbon county (August).[26]When there was a huge manifestation and outpouring of the Holy Spirit in the Cane Ridge Revival in Kentucky back in 1801. It was observed by military personnel that a range of 20,000 to 30,000 of people of different ages from mainly Presbyterians, Methodists and Baptists denominations gathered in the Cane Ridge area to experience this outpouring.[27]

As early as the 1870s there were Christians known as Gift People or Gift Adventists numbering in the thousands who were known for spiritual gifts such as speaking in tongues. One preacher from the Gift People influenced A.J. Tomlinson, who would later lead the Church of God (Cleveland, Tennessee), a major Pentecostal denomination that came about during the Azusa Street Revival.

Though some have considered the 1896 Shearer Schoolhouse Revival in Cherokee County, North Carolina as the beginning of the modern pentecostal movement, the remoteness of the region very likely kept it as a localized event and thereby limited any possibility it may have had to impact the movement that came out of the Azusa Street revival.[citation needed]

Thus, while Pentecostal Christians point to a number of Pentecostal-like revivals throughout history and in various countries, the Pentecostal movement exists today because of the powerful revival that took place on Azusa Street in Los Angeles in 1906. William J. Seymour and others, like Lucy Farrow, led the movement, after having been sent to Los Angeles as evangelists by Charles Fox Parham from his Bethel Bible College in Topeka, Kansas. A Methodist Minister, Parham established his Bible School to “fit men and women to go to the ends of the Earth to preach.”[28] Parham himself taught at the school, and here he advanced the belief that speaking in tongues was the outward manifestation of the baptism of the Holy Spirit. Parham and his followers looked to the early church experience of the Pentecost as detailed in Acts 2, in which the followers of Jesus gather to pray and the Holy Spirit comes upon them as tongues of fire and enables them to speak in tongues. On January 1, 1901, during a prayer meeting at the College, Agnes Ozman asked for hands to be laid upon her for the baptism of the Holy Spirit, and she began to speak in tongues. After Ozman, the experience of speaking in tongues spread to others and Parham left Topeka and began evangelical ministries with his students throughout Kansas, Missouri, Texas and Zion City, Illinois.[29][30][31]

The most successful of these ministries took place in an abandoned Methodist church on Azusa Street in Los Angeles. Lucy Farrow, who had introduced Seymour to the experience of speaking in tongues as the sign of the baptism of the Holy Spirit, was sent by Parham to assist Seymour and eleven other elders who led the Azusa Street Revival. On April 9, 1906, Seymour and Farrow baptized Edward Lee and he dropped to the floor and began to speak in tongues.[32] Nine days later, the Los Angeles Times ran a front page story on the revival entitled “Weird Babel of Tongues, New Sect of fanatics is breaking loose, Wild scene last night on Azusa Street, gurgle of wordless talk by a sister”. By the third week in April, 1906, the small but growing congregation rented an abandoned African Methodist Episcopal Church at 312 Azusa Street and subsequently became organized as the Azusa Street Mission.[33] Almost all mainline Pentecostal denominations today trace their historical roots to the Azusa Street Revival.

The early adherents of Pentecostalism were fueled by the understanding that all God’s people would prophesy in the last days, which are the final days before Christ’s second coming. They looked to the Biblical passage of the Pentecost in Acts, in which Peter cited the prophecy in Joel 2, “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.”(NIV) Thus, when the experience of speaking in tongues spread among the men and women of Azusa Street, a sense of immediacy took hold as they began to look to the time when Christ would come again. Early Pentecostals also saw themselves as outsiders from mainstream society, dedicated solely to preparing the way for Christ’s return.[34][35]

Pentecostalism, like any other major movement, has given birth to a large number of organizations and denominations with political, social and theological differences. The early movement was countercultural, and substantial numbers of African-Americans and women were important leaders in the Azusa Revival and helped spread the Pentecostal message beyond Los Angeles. As the Azusa Revival began to wane, however, doctrinal differences began to surface as pressure from social, cultural and political developments from the time began to affect the church. As a result, major divisions, isolationism, sectarianism and even the increase of extremism were apparent.

[edit] African-Americans

African-Americans played an important role in the early Pentecostal movement. The first decade of Pentecostalism was marked by interracial assemblies, "…Whites and blacks mix in a religious frenzy, …" according to a local newspaper account, at a time when government facilities were racially separate, and the Jim Crow laws were about to be codified. While the interracial assemblies that characterized Azusa Street continued for a number of years even in the segregated South, the enthusiasm and support for such assemblies eventually waned. After a while, the interracial assemblies were nearly non-existent in many Pentecostal churches. For example, although the Church of God, Cleveland, Tennessee made significant inroads across racial divides, after 1923 the bulk of the black membership followed Overseer A.J. Tomlinson into the Church of God of Prophecy. Also, when a group of ministers from predominantly white churches wished to disaffiliate from the Assemblies of God, they formed the Pentecostal Church of God in Chicago, Illinois in 1919. In urban African-American communities of the 1940s, there were Father Divine with his Peace Mission and Daddy Grace, both claiming divinity, encouraging their followers to practice the estaticism of Pentecostalism.

[edit] Women

The early Pentecostal movement invited women in large numbers[36] and enabled them to participate in all areas of the church. Since they believed in the presence and interaction of the Holy Spirit in their assemblies, and since these gifts came to men and women, the use of spiritual gifts such as speaking in tongues, interpreting tongues, the laying on of hands and healing were all encouraged. The unconventionally intense and emotional environment 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 setting and in the early movement the majority of converts and church-goers were female.[37]

Since the movement relied on the efforts and participation of lay members, both in the church and outside, women gained great cultural influence and helped shape Pentecostalism. Women wrote religious songs, edited Pentecostal papers and taught and ran Bible schools.[38] The availability of these opportunities to women from the start of the movement may explain the preponderance of female adherents in the movement. In addition, evidence from three of the oldest and largest Pentecostal groups - Assemblies of God, the Church of God (Cleveland, Tennessee) and the International Church of the Foursquare Gospel – shows the numbers of women in clergy and missionary positions. Shortly after the Assemblies of God formed in 1914, clergy rolls show that one-third of its ministers were women, and by 1925, though the number of female ministers had dropped significantly, still two-thirds of its overseas missionaries were women. When the Church of God was formed in 1906, one-third of its founders were women. When Aimee Semple McPherson started the International Church of the Foursquare Gospel in 1927, single woman were serving one-third of the church branches as pastors and married couples served as copastors to another sixteen congregations.[39]

Other aspects of Pentecostalism also promoted the participation of women. Pointing to Peter’s proclamation of the biblical prophecy of Joel 2:28 on the day of the Pentecost, Pentecostals focused on the end days during which Christ would return. This dispensationalist thinking ascribed a purpose and immediacy to their worship. Given that the baptism of the Holy Spirit led to speaking in tongues, whoever was blessed with this gift would have the responsibility to use it towards the preparation for Christ’s second coming.[40][41] Due to this responsibility, any restrictions that culture or other denominations placed on women were often disregarded in the early part of the movement. Joel 2:28 also specifically included females, saying that both sons and daughters and male and female servants will receive the Holy Spirit and prophecy in the end days. Thus, the focus on spiritual gifts, the nature of the worship environment, and dispensationalist thinking all encouraged women to participate in all areas of worship.

Like African Americans, women too were actively involved in the early Pentecostal movement and served as pastors, missionaries, evangelists, and in other governance roles. Even before the Azusa Street Revival, women led their own revivals as a result of Agnes Ozman speaking in tongues at Charles F. Parham’s Bible College in Topeka, Kansas. Mrs. Waldron and Mrs. Hall, for example, brought the Pentecostal message from Kansas to Zion City, Illinois, where they ministered and later invited Parham to speak.[42] Agnes Ozman herself evangelized throughout the Midwest after leaving Kansas.[43]

When Parham moved his ministry to Houston, Texas, eight out of the fifteen workers were women[44]. Other women who attended Bethel Bible College either invited or were sent by Parham to missions or churches to help strengthen local revivals. Anna Hall was one woman who went to Orchard, Texas to strengthen the revival taking place there.[45]

Furthermore, of the twelve elders whom Parham initially appointed to go to Azusa Street, six were women.[46] While William J. Seymour is typically regarded as the leader of the Azusa Street revival, a number of women also contributed significantly to the revival, and depending on which first hand accounts are considered, women’s leadership in the revival is either neglected or emphasized. More historical accounts have been available from men, and these authors tend to pose William J. Seymour as the principal leader, with other men like Charles Fox Parham and Edward Lee in important supporting roles but women like Julia Hutchins, Lucy Farrow, and Neely Terry deemphasized. On the other hand, the account of Mother Emma Cotton, pastor of a large Los Angeles Church of God in Christ congregation, reversed the relative importance of men with women. Regardless of who had the greatest share in leading the revival, it seems generally safe to conclude that the overall leadership at Azusa Street Revival was shared between women and men.[47] It is interesting to keep in mind, too, that the idea of human leadership in the Pentecostal belief system is somewhat misplaced; the Holy Spirit was considered the true leader, and humans the vessels through which he worked.[48]

Women, of course, also came out of the Azusa Street Revival. Florence Crawford was a prominent convert of Azusa Street. While at the Azusa Mission, she was active in The Apostolic Faith newspaper and became one the first from Azusa to evangelize, primarily through the Midwestern United States. Later, she moved to Portland where she established the Apostolic Faith Mission and ministered. Clara Lum was also a significant figure of Azusa Street. While at the Azusa Mission, she co-edited The Apostolic Faith newspaper with Seymour. Ophelia Wiley also worked for The Apostolic Faith newspaper writing articles. She preached at Azusa and then evangelized throughout the Northwestern United States. Jennie Moore was an active leader of the Azusa Street revival who married Seymour and helped lead the congregation. Abundio and Rosa Lopez were active at Azusa and later led worship in the streets of the Hispanic sections of Los Angeles.[49][50][51]

Other evangelists and missionaries from Azusa Street include Ivey Campbell who preached throughout Ohio and Pennsylvania; Louisa Condit went to Oakland, California, and then Jerusalem; Lucy Leatherman evangelized in Israel, Egypt, Palestine, Chile and Argentina; Julia Hutchins evangelized in Liberia; and G.W. and Daisy Batman were missionaries in Liberia. Overall, about half of the traveling evangelists and overseas missionaries were women. [52][53][54]

[edit] Changes in the Roles of Women

Despite the leadership of women in the early movement, many were uncertain about the roles women held in this time and wavered in their struggle to gauge the proper role and position of women within their Pentecostal churches. Edith Blumhofer summarizes well the extent to women’s participation when she explains in “Women in Pentecostalism”, “the pastorate, not the pulpit, has historically been the obstacle for Pentecostal women seeking full ministry recognition.”[55]

The freedom that women had in the early Pentecostal movement to hold more authoritative or official leadership positions declined for a number of reasons. During the early movement, the restorationist ideology – that is, the impulse Pentecostals had to restore Christianity to New Testament setting – suggested both liberated and restricted roles for women[56]. While restorationism emphasized the role of the Holy Spirit and Joel’s egalitarian prophecy, it also had to consider Paul’s writings in the New Testament. In doing this, restorationism also highlighted the seemingly contradictory nature of the theology theology regarding women’s roles. On the one hand, Paul’s instructions on propriety of worship in I Corinthians 11 seemed to concede the existence of women prophesying and praying in the church. However, in other passages, namely I Timothy 2:12, he warned that “I do not permit a woman to teach or to have authority over a man; she must be silent.”(NIV) [57][58]

Thus, while the immediacy and the fervor of the initial revival atmosphere were subsiding, questions of authority and the organization of churches arose. Institutionalism took root. While it was clear that both men and women spoke in tongues, many started to see this gift as a non-intellectual one[59], and that more intellectual acts such as preaching should be undertaken by women only in conditions controlled by male leaders. The subsiding of the early Pentecostal movement allowed a more socially conservative approach to women to settle in, and as a result female participation was channeled into more supportive and traditionally accepted roles. Institutionalism brought gender segregation, and the Assemblies of God along with other Pentecostal groups created auxiliary women’s organizations. At this time, women became much more likely to be evangelists and missionaries than pastors, and when they were pastors, they often co-pastored with their husbands. It also became the norm for men to hold all official positions- board members, college presidents, and national administrators. While the early movement eschewed denominationalism because of the dead spirituality they saw in other Protestant denominations, later Pentecostal churches began to mirror the more traditional Evangelical community. Thus, the more democratic way of addressing others, whether male or female, lay person or leader, as either ‘brother’ or ‘sister’, gave way to more regular titles like ‘reverend.’[60][61]

Culture also contributed to the restriction of women’s roles in Pentecostal churches. The social vision of women as the moral keepers of society began to fade as flappers in the 1920’s came on to the scene, provoking suspicions about women’s morality. Since Pentecostals wanted to distance themselves as much as possible from modernity, the ‘new woman’ was a fearful image and Pentecostals instead clung to more traditional views of women in the home and society.[62][63]

For the most part, women have been content with the restrictions or changes placed on their participation in more authoritative or ministerial offices. In many Pentecostal churches, women remain eager participants in many areas of their churches and continue to enjoy the good amount of cultural power they hold within their Pentecostal churches.

Mary Lena Lewis Tate (1871-1930), also known as Mary Magdalena Lewis Tate and Mother Tate, an African-American female, is recognized as the Mother of the doctrine of True Holiness and Sanctification.[64][65] Tate pioneered in the gender-rights movement in ecclesiology.[66] She founded (or "revived" pursuant to the Pauline statement found in 1 Timothy 3:15) the religious organization known as The Church of the Living God, the Pillar and Ground of the Truth, Inc. in Dickson, Tennessee in 1903.[67][68] The religious body, formally organized in 1908 at Greenville, Alabama, from its beginning ordained women preachers as reverends, elders, and bishops in formal General Assembly actions with input from both men and women. Tate was ordained to the bishopric and seated as the first Chief Overseer of the body in 1908. The organization, beset with a plethora of internal schisms subsequent to Tate’s death in 1930, has nonetheless grown to international proportions and maintains churches throughout the United States.

[edit] Charismatic movement

From the late 1950s onwards, the Modern Charismatic movement, which was to a large extent inspired and influenced by Pentecostalism, began to flourish in the mainline Protestant denominations, as well as the Anglican and Roman Catholic churches, fostered in Britain by organizations such as the Fountain Trust, founded by Michael Harper in 1964. Unlike "Classical Pentecostals," who formed strictly Pentecostal congregations or denominations, Charismatics adopted as their motto, "Bloom where God planted you."

Some leaders who chose not to participate in the early 20th Century Pentecostal Movement remained highly respected by Pentecostal leaders of the 20th Century. Albert Benjamin Simpson became closely involved with the growing Pentecostal movement. It was common for Pentecostal pastors and missionaries to receive their training at the Missionary Training Institute that Simpson founded. Because of this, Simpson and the Christian and Missionary Alliance (C&MA) (an evangelistic movement that Simpson founded) had a great influence on Pentecostalism, in particular the Assemblies of God and the Foursquare Church. This influence included evangelistic emphasis, C&MA doctrine, Simpson's hymns and books, and the use of the term 'Gospel Tabernacle,' which evolved into Pentecostal churches being known as 'Full Gospel Tabernacles.' Charles Price Jones, the African-American Holiness leader and founder of the Church of Christ is another example. His hymns are widely sung at National Coventions of the Church of God in Christ and many other Pentecostal churches.

[edit] Denominations and adherents

Main article: List of Christian denominations#Pentecostalism
United States Christian bodies  v • d • e 
International Interchurch
Anabaptist & Friends
Baptist & Stone-Campbell
Catholic & Anglican
Eastern Christianity
Lutheran
Holiness & Pietist
Methodist
Pentecostal
Presbyterian & Reformed
Other

The largest Pentecostal denominations in the Kyoto Provision are the Church of God in Christ.[citation needed] The largest Pentecostal denomination in the world, the Assemblies of God, has over 12,311 churches in the U.S. and 283,413 churches and outstations in over 200 countries, and approximately 57 million adherents worldwide. [69], New Testament Church, Church of God (Cleveland), Pentecostal Assemblies of the World, Assemblies of the Lord Jesus Christ, the United Pentecostal Church, and the United Gospel Tabernacles. According to a Spring 1998 article in Christian History, there are about 11,000 different Pentecostal or charismatic denominations worldwide.[citation needed]

The size of Pentecostalism in the U.S. is estimated to be more than 20 million including approximately 918,000 (4%) of the Hispanic-American population, counting all unaffiliated congregations, although the numbers are uncertain, in part because some tenets of Pentecostalism are held by members of non-Pentecostal denominations in what has been called the charismatic movement. Toronto, Canada, has a large Pentecostal population. The influence of immigrants from Jamaica, Africa, Latin America, Korea and elsewhere have created diverse churches throughout the city.

In Australia, Hillsong (led by Pastor Brian Houston) is the largest church, with a membership exceeding 19,000. Many of their songs are sung across the Pentecostal churches (and other denominations). They are a member of Assemblies of God, which is one of the largest Pentecostal organizations in the world.

Inside Hillsong Church (a Pentecostal Church).
Inside Hillsong Church (a Pentecostal Church).

Pentecostalism was estimated to number around 115 million followers worldwide in 2000; The great majority of Pentecostals are to be found in Developing Countries (see #Church Growth), although much of their international leadership is still North America. Pentecostalism is sometimes referred to as the "third force of Christianity."[citation needed] The largest Pentecostal Christian church in the world is the Yoido Full Gospel Church in South Korea. Founded and led by David Yonggi Cho since 1958, it had 780,000 members in 2003.[citation needed]

According to Christianity Today, Pentecostalism is "a vibrant faith among the poor; it reaches into the daily lives of believers, offering not only hope but a new way of living."[70] In addition, according to a 1999 U.N. report, "Pentecostal churches have been the most successful at recruiting its members from the poorest of the poor." Brazilian Pentecostals talk of Jesus as someone real and close to them and doing things for them including providing food and shelter. - Krishneel Maharaj from India.

[edit] Church growth

Pentecostal and charismatic church growth is rapid in many parts of the world. Jeffrey K. Hadden of the Department of Sociology at the University of Virginia collected statistics from the various large pentecostal organizations and from the work by David Stoll (David Stoll, "Is Latin America Turning Protestant?" published Berkeley: University of California Press. 1990) demonstrating that the Pentecostals are experiencing very rapid growth as can be seen on his website. In Myanmar, the Assemblies of God of Myanmar is one of the largest Christian denominations. The pentecostal churches Igreja do Evangelho Completo de Deus, Assembleias de Deus, Igrejas de Cristo and the Assembleias Evangelicas de Deus Pentecostales are among the largest denominations of Mozambique.

Pentecostal churches have seen rapid growth recently in Australia on the back of their massive popularity in the US, and increasingly prominent members making their attendance known, such as former Treasurer Peter Costello and Australian Idol contestants. In a bid to consolidate congregation numbers, the Pentecostal churches are becoming increasingly marketing savvy, with significant dollars expected to be spent on PR and newspaper, TV and radio advertising.[71].

According to the last census in Brazil, 25% of Brazilians are Protestants, many being Pentecostals or Charismatics (e.g., Assemblies of God, Christian Congregation of Brazil, Foursquare Gospel, Universal Church of the Kingdom of God, Charismatics Baptists). The biggest denomination is the Assemblies of God (Assembléia de Deus), which has about 10 million members.

Among the Indian charismatic denominations are the Apostolic Church of Pentecost, Apostolic Pentecostal Church, Assemblies of Christ Church, Assemblies of God, Bible Pattern Church, Church of God (Full Gospel) in India, Church of God of Prophecy, Church of the Apostolic Faith, Elim Church, Nagaland Christian Revival Church, ICOF India, New Life Fellowship, The Pentecostal Mission, Open Bible Church of God, Pentecostal Free Will Baptist Church, International Pentecostal Holiness Church, Pentecostal Mission, United Pentecostal Church in India, India Pentecostal Church of God, Sharon Fellowship Church, Kerala, India (Founded by Pr. Thomachayan) has planted numerous churches throughout the world.

[edit] Geographical distribution


[edit] Leaders

Main article: :Category:Pentecostals

[edit] Forerunners

[edit] Early history

[edit] Theologians

Pentecostal theologians are listed in the article Renewal Theologians.

[edit] See also


[edit] Further reading

[edit] Notes

  1. ^ PAOC Statement of Fundamental and Essential Truths [1]
  2. ^ 1 Corinthians 12:8-11
  3. ^ History of the Assemblies of God [2]
  4. ^ Acts 2:37-38
  5. ^ 1 Corinthians 14:13, 14:27-28
  6. ^ Glossolalia as Foreign Language an Investigation of twentieth-Century Pentecostal Claim, available online at http://wesley.nnu.edu/wesleyan_theology/theojrnl/31-35/31-1-05.htm
  7. ^ 1 Corinthians 13:1
  8. ^ 1 Corinthians 1:7
  9. ^ See Statement of Fundamental Truths of the Assemblies of God
  10. ^ Poll Says Many Pentecostals Don't Speak in Tongues: Divine healing more prominent marker, 10-country survey finds by Adelle M. Banks, on the Christianity Today website. Study by the Pew Forum on Religion and Public Life. See the "Executive Summary"
  11. ^ 1 Timothy 3:16, John 1:1-11, John 10:30
  12. ^ Acts 2:38, 8:5-16, 10:48
  13. ^ Daniel 10:9
  14. ^ Matthew 17:6
  15. ^ Revelation 1:17
  16. ^ Joel 2:28
  17. ^ 1 Timothy 4:1, 4:6-9
  18. ^ 1 Corinthian 14:32-33
  19. ^ 2 King 1:10-13
  20. ^ John 18:4-6
  21. ^ Ephesians 5:18
  22. ^ Acts 2:14-15
  23. ^ Ephesians 5:19-20
  24. ^ Acts 1
  25. ^ Ward, Curtis (2005). Bloodstains. Heritage Publications, pp. 52-59. 
  26. ^ Richard McNemar, "The Kentucky Revival."1807
  27. ^ Cane Ridge Meeting House - Official Web Site
  28. ^ Robuck, David G. (1998). Loose the Women. Christian History, 58, 17:2, 39.
  29. ^ Burgess, Stanley M. Women. Encyclopedia of Pentecostal and Charismatic Christianity. Routledge, New York, NY. 2006. 459-461
  30. ^ Burgess, Stanley M and McGee, Gary B. Role of Women. Dictionary of Pentecostal and Charismatic Movements. Regency Reference Library, Grand Rapids Michigan. 1998. 893-895.
  31. ^ Keller, Rosemary Skinner. Women in Pentecostalism. Encyclopedia of Women and Religion in North America. Indiana University Press, Bloomington Indiana. 2006. 394-407.
  32. ^ Burgess. Dictionary. 894.
  33. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 461.
  34. ^ Blumhofer, Edith L. Restoring the Faith: The Assemblies of God, pentecostalism, and American culture. The Board of Trustees of the University of Illinois. 1993. 3-5.
  35. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460.
  36. ^ Wacker, Grant. Heaven Below: Earlier Pentecostals and American Culture. Harvard University Press. 2001. 160-161.
  37. ^ Keller. Encyclopedia of Women and Religion. 395-396.
  38. ^ Keller. Encyclopedia of Women and Religion. 401.
  39. ^ Wacker. Heaven Below. 160.
  40. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460.
  41. ^ Keller. Encyclopedia of Women and Religion. 394.
  42. ^ Burgess. Dictionary. 893.
  43. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460.
  44. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460.
  45. ^ Burgess. Dictionary. 893.
  46. ^ Burgess. Dictionary. 895.
  47. ^ Wacker. Heaven Below. 158-159.
  48. ^ Wacker. Heaven Below. 141-142.~~~~
  49. ^ Burgess. Dictionary. 895.
  50. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460-461.
  51. ^ Keller. Encyclopedia of Women and Religion. 395-396.
  52. ^ Burgess. Dictionary. 895.
  53. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460-461.
  54. ^ Keller. Encyclopedia of Women and Religion. 395-396.
  55. ^ Keller. Encyclopedia of Women and Religion. 406.
  56. ^ Blumhofer. Restoring the Faith. 172.
  57. ^ Keller. Encyclopedia of Women and Religion. 394-395.
  58. ^ Blumhofer. Restoring the Faith. 175-176.
  59. ^ Blumhofer. Restoring the Faith. 173.
  60. ^ Keller. Encyclopedia of Women and Religion. 397-405.
  61. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460-463.
  62. ^ Burgess. Encyclopedia of Pentecostal and Charismatic Christianity. 460.
  63. ^ Blumhofer. Restoring the Faith. 174-175.
  64. ^ Mendiola, Kelly Willis. "The hand of a woman four holiness-pentecostal evangelists and American culture, 1840-1930". OCLC 56818195
  65. ^ This doctrine maintains that self-sanctification must precede the Works of Grace.
  66. ^ Hardy, Clarence E. (September 2007). "From Exodus to Exile: Black Pentecostals, Migrating Pilgrims, and Imagined Internationalism". American Quarterly 59 (3): 737-757. Retrieved on 2008-01-29. 
  67. ^ a b Lewis, Meharry H. (2005). Mary Lena Lewis Tate VISION!. The New and Living Way Publishing Company. Retrieved on 2008-01-29. 
  68. ^ Mother Mary Magedlena L. Tate (1871-1930). Tennessee State University. Retrieved on 2008-01-29.
  69. ^ World Christian Database, Asia Pacific Mission Office
  70. ^ The CT Review: Pie-in-the-Sky Now. Christianity Today (2000). Retrieved on 2008-01-30.
  71. ^ IBISWorld
  72. ^ a b c d e Operation World by Patrick Johnstone and Jason Mandryk, 2000, unless otherwise indicated.
  73. ^ a b c d e f Spirit and Power: A 10-Country Survey of Pentecostals. Pew Forum (2006). Retrieved on 2008-02-03.
  74. ^ a b c d e The New Face of Global Christianity: The Emergence of. Pew Forum (2006). Retrieved on 2008-02-03.
  75. ^ a b c Pentecostals a growing social, political force, study says. Associated Baptist Press (2006). Retrieved on 2008-02-03.
  76. ^ Civil and political rights, including the question of religious intolerance. Office of the United Nations High Commissioner for Human Rights (2004). Retrieved on 2008-02-03.
  77. ^ The Church of the Living God. WikiChristian (2008). Retrieved on 2008-02-10.

[edit] External links

[edit] Academic centres and journals

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