View source for Pentecostalism

{{Short description|Denominational renewal movement of Protestant Christianity}}
{{Redirect|Pentecostal||Pentecost (disambiguation)}}
{{Pentecostalism}}

'''Pentecostalism''' or '''classical Pentecostalism''' is a movement within the [[evangelical]] wing of [[Protestantism|Protestant Christianity]]<ref name="Vondey 2017">{{cite book |last= Vondey | first=Wolfgang |author-link= Wolfgang Vondey |year=2017 |chapter= Part 1: Full Gospel Story – Healed: Manifesting Signs and Wonders |chapter-url=https://books.google.com/books?id=nR0lDwAAQBAJ&pg=PA107 |title= Pentecostal Theology: Living the Full Gospel |location=London and New York |publisher=[[T&T Clark]] |edition=1st |series=T&T Clark Systematic Pentecostal and Charismatic Theology |pages=107–130 |isbn=978-0-567-38773-8}}</ref><ref name=survey>{{cite web| url= https://www.pewforum.org/2006/10/05/spirit-and-power/ | title= Spirit and Power: A 10-Country Survey of Pentecostals| archiveurl= https://web.archive.org/web/20190131201306/http://www.pewforum.org/2006/10/05/spirit-and-power/ |archivedate=2019-01-31 | website= pewforum.org | date= 5 October 2006|publisher= The Pew Forum on Religion and Public Life| accessdate=}}</ref>{{Sfn | Livingstone | 2013 | p = 461}} that emphasizes direct personal experience of [[God in Christianity|God]] through [[Baptism with the Holy Spirit#Classical Pentecostalism|baptism with the Holy Spirit]].<ref name="Vondey 2017"/> The term ''Pentecostal'' is derived from [[Pentecost]], an event that commemorates the descent of the [[Holy Spirit in Christianity|Holy Spirit]] upon the [[Apostles in the New Testament|Apostles]] and other followers of [[Jesus Christ]] while they were in [[Jerusalem during the Second Temple Period|Jerusalem]] celebrating the [[Feast of Weeks]], as described in the [[Acts of the Apostles]] ([[Acts 2]]:1–31).<ref>{{bibleverse|Acts|2:1–31}}</ref>

Like other forms of [[Evangelicalism|evangelical Protestantism]],{{sfn|Mohler|2011|pp=106–108}} Pentecostalism adheres to the [[Biblical inerrancy|inerrancy]] of the [[Bible]] and the necessity of being [[born again]]: an individual [[Repentance (Christianity)|repenting]] of their sin and "accepting Jesus Christ as their personal Lord and Savior". It is distinguished by belief in both the "baptism in the Holy Spirit" and baptism by water, that enables a Christian to "live a Spirit-filled and empowered life". This empowerment includes the use of [[spiritual gift]]s: such as [[speaking in tongues]] and [[divine healing]].<ref name="Vondey 2017"/> Because of their commitment to [[biblical authority]], spiritual gifts, and the miraculous, Pentecostals see their movement as reflecting the same kind of spiritual power and teachings that were found in the [[Apostolic Age]] of the [[Early Church]]. For this reason, some Pentecostals also use the term "Apostolic" or "[[Full Gospel]]" to describe their movement.<ref name="Vondey 2017"/>

[[Christian perfection#Holiness Pentecostalism|Holiness Pentecostalism]] emerged in the early 20th century among adherents of the [[Wesleyan-Holiness movement]], who were energized by [[Christian revival]]ism and expectation of the imminent [[Second Coming of Christ]].<ref name="TWTHS2002"/> Believing that they were living in the [[Christian eschatology|end times]], they expected God to spiritually renew the [[Christian Church]] and bring to pass the [[Restorationism|restoration]] of spiritual gifts and the [[evangelization]] of the world. In 1900, [[Charles Parham]], an American evangelist and [[faith healer]], began teaching that speaking in tongues was the Biblical evidence of Spirit baptism. Along with [[William J. Seymour]], a Wesleyan-Holiness preacher, he taught that this was the [[third work of grace]].<ref name="FahlbuschBromiley1999">{{cite book|title=The Encyclopedia of Christianity|year=1999|publisher=Wm. B. Eerdmans Publishing|language=en|isbn=978-90-04-11695-5|page=415|quote=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.}}</ref> The three-year-long [[Azusa Street Revival]], founded and led by Seymour in Los Angeles, California, resulted in the growth of Pentecostalism throughout the United States and the rest of the world. Visitors carried the Pentecostal experience back to their home churches or felt called to the [[mission field]]. While virtually all Pentecostal denominations trace their origins to Azusa Street, the movement has had several divisions and controversies. Early disputes centered on challenges to the doctrine of [[entire sanctification]], and later on, the [[Holy Trinity]]. As a result, the Pentecostal movement is divided between [[Holiness Pentecostal]]s who affirm three definite works of grace,<ref name="TWTHS2002"/> and [[Finished Work|Finished Work Pentecostals]] who are partitioned into trinitarian and non-trinitarian branches, the latter giving rise to [[Oneness Pentecostalism]].<ref name="Anderson2004">{{cite book |last1=Anderson |first1=Allan |title=An Introduction to Pentecostalism: Global Charismatic Christianity |date=13 May 2004 |publisher=Cambridge University Press |isbn=978-0-521-53280-8 |page=47 |language=English|quote=Those who resisted Durham's teaching and remained in the 'three-stage' camp were Seymour, Crawford and Parham, and Bishops Charles H. Mason, A.J. Tomlinson and J.H. King, respectively leaders of the Church of God in Christ, the Church of God (Cleveland) and the Pentecostal Holiness Church.... a more fundamental and acrimonious split erupted in 1916 over the doctrine of the Trinity. ... The 'New Issue' was a schism in the ranks of the 'Finished Work' Pentecostals that began as a teaching that the correct formula for baptism is 'in the name of Jesus's and developed into a dispute about the Trinity. It confirmed for Holiness Pentecostals that they should have no further fellowship with the 'Finished Work' Pentecostals, who were in 'heresy'.}}</ref><ref name="Levinson1996">{{cite book |last1=Levinson |first1=David |title=Religion: A Cross-cultural Encyclopedia |date=1996 |publisher=ABC-CLIO |isbn= 978-0-87436-865-9 |page=151 |language=English |quote=The Finished Work Pentecostals believed that conversion and sanctification were a single act of grace. The Assemblies of God, created in 1914, became the first Finished Work denomination.}}</ref>

Comprising over 700 [[Christian denominations|denominations]] and many independent churches, Pentecostalism is highly decentralized.<ref name="Schneider 2022"/> No central authority exists, but many denominations are affiliated with the [[Pentecostal World Fellowship]]. With over 279&nbsp;million classical Pentecostals worldwide, the movement is growing in many parts of the world, especially the [[Global South]] and [[Third World]] countries.<ref name="Schneider 2022"/><ref name="Jenkins 2011"/><ref name="Freston 2008"/><ref name="Robbins 2004"/><ref name="Robert 2000"/> Since the 1960s, Pentecostalism has increasingly gained acceptance from other Christian traditions, and Pentecostal beliefs concerning the baptism of the Holy Spirit and spiritual gifts have been embraced by non-Pentecostal Christians in Protestant and [[Catholic Church|Catholic]] churches through their adherence to the [[Charismatic movement]]. Together, worldwide Pentecostal and Charismatic Christianity numbers over 644&nbsp;million adherents.<ref>{{Cite journal|last1=Zurlo|first1=Gina A.|last2= Johnson|first2=Todd M.|last3=Crossing|first3=Peter F.|date=July 2019|title=World Christianity and Mission 2020: Ongoing Shift to the Global South|journal= International Bulletin of Mission Research|language=en|volume=44|issue=1|page=16|doi=10.1177/2396939319880074|issn= 2396-9393|doi-access=free}}</ref> While the movement originally attracted mostly lower classes in the global South, there is a new appeal to middle classes.<ref>{{Cite book|url=https://brill.com/view/book/9789004310148/B9789004310148-s001.xml|title=Middle class pentecostalism in Argentina: inappropriate spirits|last= Jens| first=Koehrsen| isbn= 978-90-04-31014-8| location=Boston|oclc= 932618793|doi= 10.1163/9789004310148_001|publisher= Brill|date=January 2016|access-date= 2018-12-30|archive-date= 2018-12-30|archive-url=https://web.archive.org/web/20181230233528/https://brill.com/view/book/9789004310148/B9789004310148-s001.xml|url-status=live}}</ref><ref>Bastian, Jean-Pierre. 2008. "The New Religious Economy of Latin America". pp. 171–192, In ''Salvation Goods and Religious Markets: Theory and Applications'', edited by J. Stolz: Peter Lang.</ref><ref>{{Cite book|title= Pentecostalism: the world their parish|last=David |first=Martin |date=2002|publisher=Blackwell Publishers|isbn= 0-631-23120-X|location=Oxford|oclc=46500201}}</ref> Middle-class congregations tend to have fewer members.<ref>{{Cite journal|last= Koehrsen |first=Jens|date=2017-09-01|title=When Sects Become Middle Class: Impression Management among Middle-Class Pentecostals in Argentina|journal= [[Sociology of Religion]] |language=en|volume=78|issue=3|pages=318–339|doi=10.1093/socrel/srx030 |issn= 1069-4404 |doi-access=free}}</ref><ref>Martin, Bernice. 2006. "The Aesthetics of Latin American Pentecostalism: the Sociology of Religion and the Problem of Taste". pp. 138–160, in ''Materialising Religion: Expression, Performance, and Ritual'', edited by E. Arweck and W. J. F. Keenan. Aldershot, Hants, England: Ashgate.</ref><ref>Hallum, Anne M. 2002. "Looking for Hope in Central America: the Pentecostal Movement". pp. 225–239, in ''Religion and Politics in Comparative Perspective: The One, the Few, and the Many'', edited by T. G. Jelen and C. Wilcox. Cambridge, UK; New York: Cambridge University Press.</ref> Pentecostalism is believed to be the fastest-growing [[religious movement]] in the world.<ref>{{cite book |last1=Miller |first1= Donald E. |last2=Sargeant |first2=Kimon H. |last3=Flory |first3= Richard |title=Spirit and Power: The Growth and Global Impact of Pentecostalism |date=15 August 2013 |publisher=OUP USA |isbn= 978-0-19-992057-0 |url=https://books.google.com/books?id=q2s4rYsLzb8C&q=pentecostalism+fastest+growing+in+the+world |access-date=28 October 2022 |language=en |archive-date=7 April 2023 |archive-url=https://web.archive.org/web/20230407223849/https://books.google.com/books?id=q2s4rYsLzb8C&q=pentecostalism+fastest+growing+in+the+world |url-status=live }}</ref>

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==History==
===Background===
Early Pentecostals have considered the movement a latter-day restoration of the church's [[Apostolic Age|apostolic]] power, and historians such as Cecil M. Robeck Jr. and Edith Blumhofer write that the movement emerged from late 19th-century radical evangelical [[revival movement]]s in America and in Great Britain.{{Sfn | Robeck | 2006 | pp = 119–122}}<ref>{{harvnb|Blumhofer|1993|pp=11–12}}: "Molded by a view of history that anticipated that an intense, brief recurrence of pristine New Testament faith and practice would immediately precede Christ's physical return to earth, early Pentecostalism is best understood as an expression of restorationist yearning that was shaped in significant ways by the hopes and dreams of disparate groups of late nineteenth-century restorationists [...]"</ref>

Within this radical evangelicalism, expressed most strongly in the [[Holiness Movement|Wesleyan–holiness]] and [[Higher Life movement|Higher Life]] movements, themes of [[Restorationism (Christian primitivism)|restorationism]], [[premillennialism]], [[faith healing]], and greater attention on the person and work of the Holy Spirit were central to emerging Pentecostalism.{{Sfn|Blumhofer|1993| pp= 11–12}} Believing that the [[second coming]] of Christ was imminent, these Christians expected an [[Eschatology|endtime]] revival of apostolic power, spiritual gifts, and miracle-working.{{Sfn|Blumhofer|1993| pp= 18–19}} Figures such as [[Dwight L. Moody]] and [[R. A. Torrey]] began to speak of an experience available to all Christians which would empower believers to evangelize the world, often termed ''baptism with the Holy Spirit''.{{Sfn|Blumhofer|1993|pp= 30–31|ps="Moody—whose influence permeated much of popular evangelicalism at the end of the century—used the phrase ''baptism in the Holy Spirit'' to describe a profound experience he claimed had altered his spiritual perception [...] Because Torrey believed that the baptism with the Holy Spirit alone would facilitate the evangelization of the world before Christ's return, he taught that Spirit baptism was mandatory [...]}}

Certain Christian leaders and movements had important influences on early Pentecostals. The essentially universal belief in the continuation of all the spiritual gifts in the [[Keswick Convention|Keswick]] and [[Higher Life movement|Higher Life]] movements constituted a crucial historical background for the rise of Pentecostalism.<ref>{{Cite web|title="Keswick Theology and Continuationism or Anti-Cessationism: Vignettes of Certain Important Advocates of Keswick or Higher Life Theology and their Beliefs Concerning Spiritual Gifts and Other Matters: William Boardman, Andrew Murray, Frederick B. Meyer, Evan Roberts and Jessie Penn-Lewis, A. B. Simpson, John A. MacMillan, and Watchman Nee", in ''The Doctrine of Sanctification'', Thomas D. Ross, Ph. D. Diss, Great Plains Baptist Divinity School, 2015|work=Faith Saves |url=http://faithsaves.net/keswick-theology-continuationism-anti-cessationism-spiritual-gifts/|archive-url=https://web.archive.org/web/20141129052701/http://faithsaves.net/keswick-theology-continuationism-anti-cessationism-spiritual-gifts/|archive-date=2014-11-29|access-date=2014-12-21}}</ref> [[Albert Benjamin Simpson]] (1843–1919) and his [[Christian and Missionary Alliance]] (founded in 1887) was very influential in the early years of Pentecostalism, especially on the development of the [[Assemblies of God]]. Another early influence on Pentecostals was [[John Alexander Dowie]] (1847–1907) and his [[Christian Catholic Apostolic Church]] (founded in 1896). Pentecostals embraced the teachings of Simpson, Dowie, [[Adoniram Judson Gordon]] (1836–1895) and [[Maria Woodworth-Etter]] (1844–1924; she later joined the Pentecostal movement) on healing.<ref name="RestoringtheFaith20-24">Blumhofer 1993, pp. 20–24.</ref> [[Edward Irving]]'s [[Catholic Apostolic Church]] (founded c. 1831) also displayed many characteristics later found in the Pentecostal revival.<ref>{{cite book |last1=Warfield |first1=Benjamin Breckinridge |title=Counterfeit miracles |date=1918 |publisher=C. Scribner's |ol=23291413M }}</ref>{{rp|131}}

Isolated Christian groups were experiencing [[charism]]atic phenomena such as divine healing and speaking in tongues. The Holiness Pentecostal movement provided a theological explanation for what was happening to these Christians, and they adapted a modified form of Wesleyan [[soteriology]] to accommodate their new understanding.{{Sfn | Menzies | 2007 | pp = 78–79}}<ref name="LatterRain">McGee 1999</ref><ref name="PimS1">Blumhofer 1989, ''Pentecost in My Soul'', p. 92.</ref>

===Early revivals: 1900–1929===
[[File:Charlesparham.png|thumb|upright|Charles Fox Parham, who associated [[glossolalia]] with the baptism in the Holy Spirit.]]
[[File:AFM on azusa street.jpg|thumb|left|upright=1.35|The Apostolic Faith Mission on Azusa Street, now considered to be the birthplace of Pentecostalism.]]

[[Charles Fox Parham]], an independent holiness evangelist who believed strongly in divine healing, was an important figure to the emergence of Pentecostalism as a distinct Christian movement. Parham, who was raised as a Methodist,<ref>{{Cite web |date=2006-04-12 |title=The New Face of Global Christianity: The Emergence of 'Progressive Pentecostalism' |url=https://www.pewresearch.org/religion/2006/04/12/the-new-face-of-global-christianity-the-emergence-of-progressive-pentecostalism/ |access-date=2023-04-04 |website=Pew Research Center's Religion & Public Life Project |language=en-US |archive-date=2023-04-04 |archive-url=https://web.archive.org/web/20230404205316/https://www.pewresearch.org/religion/2006/04/12/the-new-face-of-global-christianity-the-emergence-of-progressive-pentecostalism/ |url-status=live }}</ref> started a spiritual school near [[Topeka, Kansas]] in 1900, which he named [[Bethel Bible College|Bethel Bible School]]. There he taught that speaking in tongues was the scriptural evidence for the reception of the baptism with the Holy Spirit. On January 1, 1901, after a watch night service, the students prayed for and received the baptism with the Holy Spirit with the evidence of speaking in tongues.<ref>{{cite journal |last1=Marbaniang |first1=Domenic |title=Pentecostalism and the Emphasis on the Spirit: A Historical Overview |journal=Basileia |date=2011 |volume=4 |issue=1 |page=37}}</ref> Parham received this same experience sometime later and began preaching it in all his services. Parham believed this was [[xenoglossia]] and that missionaries would no longer need to study foreign languages. Parham closed his Topeka school after 1901 and began a four-year revival tour throughout Kansas and Missouri.<ref name="Synan">Synan 1997, pp. 89–92.</ref> 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.<ref name="Synan93-94">Synan 1997, pp. 93–94.</ref>

At about the same time that Parham was spreading his doctrine of initial evidence in the Midwestern United States, news of the [[1904–1905 Welsh Revival|Welsh Revival of 1904–1905]] 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.<ref name="Synan86-88">Synan 1997, pp. 86–88.</ref>

Parham moved to Houston, Texas in 1905, where he started a Bible training school. One of his students was [[William J. Seymour]], a one-eyed black preacher. Seymour traveled to Los Angeles where his preaching sparked the three-year-long [[Azusa Street Revival]] in 1906.<ref name="Synan92-98">Synan 1997, pp. 92–98.</ref> 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.<ref name="kilpatrick20-22">Hyatt 2006, pp. 20–22.</ref> Worship at the [[racial integration|racially integrated]] Azusa Mission featured an absence of any order of service. People preached and testified as moved by the Spirit, spoke and sung in tongues, and fell (were slain) in the Spirit. The revival attracted both religious and secular media attention, and thousands of visitors flocked to the mission, carrying the "fire" back to their home churches.<ref name="Synan98-100">Synan 1997, pp. 98–100.</ref> Despite the work of various Wesleyan groups such as Parham's and [[D. L. Moody]]'s revivals, the beginning of the widespread Pentecostal movement in the US is generally considered to have begun with Seymour's Azusa Street Revival.<ref name="BlumhoferAGVol1">Blumhofer 1989, ''The Assemblies of God'' vol. 1, pp. 97–112</ref>

[[File:William J. Seymour (cropped).jpg|thumb|left|upright|William Seymour, leader of the [[Azusa Street Revival]]]]
The crowds of African-Americans and whites worshiping together at William Seymour's Azusa Street Mission set the tone for much of the early Pentecostal movement. During the period of 1906–1924, Pentecostals defied social, cultural and political norms of the time that called for [[racial segregation]] and the enactment of [[Jim Crow laws]]. The [[Church of God in Christ]], the [[Church of God (Cleveland)]], the [[Pentecostal Holiness Church]], and the [[Pentecostal Assemblies of the World]] were all interracial denominations before the 1920s. These groups, especially in the Jim Crow South were under great pressure to conform to segregation. Ultimately, North American Pentecostalism would divide into white and African-American branches. Though it never entirely disappeared, interracial worship within Pentecostalism would not reemerge as a widespread practice until after the [[civil rights movement]].<ref>Synan, ''The Holiness-Pentecostal Tradition'', 167–186.</ref>

[[File:Pentecostals Praising.jpg|thumb|upright=1.1|right|Women in a Pentecostal worship service]]

Women were vital to the early Pentecostal movement.<ref>Wacker 2001, pp. 160–162.</ref> 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.<ref name="ReferenceB">Burgess. ''Encyclopedia of Pentecostal and Charismatic Christianity.'' 460.</ref><ref>Keller. ''Encyclopedia of Women and Religion.'' 394.</ref> The first person at Parham's Bible college to receive Spirit baptism with the evidence of speaking in tongues was a woman, [[Agnes Ozman]].<ref name="ReferenceB" /><ref name="Burgess. Dictionary. 893,895">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Ozman, Agnes Nevada".</ref><ref>Wacker 2001, pp. 158–159.</ref> Women such as Florence Crawford, [[Ida Robinson]], and [[Aimee Semple McPherson]] founded new denominations, and many women served as pastors, co-pastors, and missionaries.<ref>Wacker 2001, p. 160.</ref> Women wrote religious songs, edited Pentecostal papers, and taught and ran Bible schools.<ref>Keller. ''Encyclopedia of Women and Religion.'' 401.</ref> 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.<ref name="ReferenceA">Keller. ''Encyclopedia of Women and Religion.'' 395–96.</ref> 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.<ref>Blumhofer 1993, pp. 164–177.</ref>

The majority of early Pentecostal denominations taught [[Christian pacifism]] and adopted military service articles that advocated [[conscientious objection]].<ref>Paul Alexander. ''Peace to War: Shifting Allegiances in the Assemblies of God'' (Telford, PA: Cascadia, 2009). Jay Beaman, "Pentecostal Pacifism" (Eugene, OR: Wipf & Stock, 2009)</ref>

===Spread and opposition===
{{Main|Christianity in the modern era}}
{{Further|Christian population growth|Christianity by country}}

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.<ref>{{cite web|title=Journals|url=https://journals.scholarsportal.info/login?uri=/13617672/v30i0003/231_ap.xml|website=journals.scholarsportal.info|access-date=2018-12-27|archive-date=2021-02-27|archive-url=https://web.archive.org/web/20210227072450/https://journals.scholarsportal.info/login?uri=/13617672/v30i0003/231_ap.xml|url-status=live}}</ref> 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.)<ref name="portrait">Hunter, Harold D. [http://enrichmentjournal.ag.org/200602/200602_078_AzusaDoctrine.cfm "A Portrait of How the Azusa Doctrine of Spirit Baptism Shaped American Pentecostalism"] {{Webarchive|url=https://web.archive.org/web/20091003003134/http://enrichmentjournal.ag.org/200602/200602_078_AzusaDoctrine.cfm |date=2009-10-03 }}. ''Enrichment Journal''. Accessed August 26, 2010.</ref> 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.<ref name="ReferenceB" /><ref>Blumhofer 1993, pp. 3–5.</ref>

An associate of Seymour's, Florence Crawford, brought the message to the [[Northwestern United States|Northwest]], forming what would become the [[Apostolic Faith Church]]—a Holiness Pentecostal denomination—by 1908. After 1907, Azusa participant [[William Howard Durham]], pastor of the North Avenue Mission in Chicago, returned to the [[Midwestern United States|Midwest]] to lay the groundwork for the movement in that region. It was from Durham's church that future leaders of the [[Pentecostal Assemblies of Canada]] would hear the Pentecostal message.<ref name="Synan103-104">Synan 1997, pp. 103–104.</ref> One of the most well known Pentecostal pioneers was [[Gaston B. Cashwell]] (the "Apostle of Pentecost" to the [[Southern United States|South]]), whose evangelistic work led three [[Southeastern United States|Southeastern]] holiness denominations into the new movement.<ref name="Synan113-114">Synan 1997, pp. 113–114.</ref>

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.<ref>{{cite web|last1=Eskridge|first1=Larry|title=Pentecostalism and the Charismatic Movement|url=http://www.wheaton.edu/ISAE/Defining-Evangelicalism/Pentecostalism|archive-url=https://web.archive.org/web/20130424021615/http://wheaton.edu/ISAE/Defining-Evangelicalism/Pentecostalism|archive-date=2013-04-24|access-date=2015-04-20|website=Pentecostalism and the Charismatic Movement|publisher=Wheaton College Institute for the Study of American Evangelicals}}</ref>

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|caption2=[[Protestantism by country|Countries by percentage of Protestant Christians]] in 1938 and 2010. Pentecostal and [[Evangelicalism|Evangelical]] [[Christian denominations|denominations]] within Protestantism fueled much of the [[Christian population growth|global growth of Christianity]] in [[Latin America]], the [[Caribbean]], [[Oceania]], and [[Sub-Saharan Africa]].<ref name="Schneider 2022">{{cite book |author-last=Schneider |author-first=Nicolas I. |year=2022 |chapter=Pentecostals/Charismatics |editor1-last=Ross |editor1-first=Kenneth R. |editor2-last=Bidegain |editor2-first=Ana M. |editor3-last=Johnson |editor3-first=Todd M. |title=Christianity in Latin America and the Caribbean |location=[[Edinburgh]] |publisher=[[Edinburgh University Press]] |series=Edinburgh Companions to Global Christianity |pages=322–334 |isbn=978-1-4744-9216-4 |jstor=10.3366/j.ctv2mzb0p5}}</ref><ref name="Jenkins 2011">{{cite book |last=Jenkins |first=Philip |author-link=Philip Jenkins |year=2011 |title=The Next Christendom: The Coming of Global Christianity |chapter=The Rise of the New Christianity |chapter-url=https://books.google.com/books?id=rPBoAgAAQBAJ&pg=PA101 |location=[[Oxford]] and New York |publisher=[[Oxford University Press]] |pages=101–133 |isbn=978-0-19-976746-5 |lccn=2010046058}}</ref><ref name="Freston 2008">{{cite book |author-last=Freston |author-first=Paul |year=2008 |chapter=The Changing Face of Christian Proselytization: New Actors from the Global South |chapter-url=https://books.google.com/books?id=y5TCBQAAQBAJ&pg=PA109 |editor-last=Hackett |editor-first=Rosalind I. J. |editor-link=Rosalind Hackett |title=Proselytization Revisited: Rights Talk, Free Markets, and Culture Wars |location=New York and [[London]] |publisher=[[Routledge]] |edition=1st |pages=109–138 |isbn=978-1-84553-228-4 |lccn=2007046731}}</ref><ref name="Robbins 2004">{{cite journal |author-last=Robbins |author-first=Joel |date=October 2004 |title=The Globalization of Pentecostal and Charismatic Christianity |editor1-last=Brenneis |editor1-first=Don |editor1-link=Don Brenneis |editor2-last=Strier |editor2-first=Karen B. |editor2-link=Karen B. Strier |journal=[[Annual Review of Anthropology]] |publisher=[[Annual Reviews (publisher)|Annual Reviews]] |volume=33 |pages=117–143 |doi=10.1146/annurev.anthro.32.061002.093421 |issn=1545-4290 |jstor=25064848 |s2cid=145722188}}</ref><ref name="Robert 2000">{{cite journal |author-last=Robert |author-first=Dana L. |author-link=Dana L. Robert |date=April 2000 |title=Shifting Southward: Global Christianity Since 1945 |url=http://www.internationalbulletin.org/issues/2000-02/2000-02-050-robert.pdf |url-status=usurped |editor-last=Hastings |editor-first=Thomas J. |journal=[[International Bulletin of Missionary Research]] |publisher=[[SAGE Publications]] on behalf of the Overseas Ministries Study Center |volume=24 |issue=2 |pages=50–58 |doi=10.1177/239693930002400201 |issn=0272-6122 |s2cid=152096915 |archive-url=https://web.archive.org/web/20220130215756/http://www.internationalbulletin.org/issues/2000-02/2000-02-050-robert.pdf |archive-date=30 January 2022 |access-date=16 February 2022}}</ref>}}

[[File:Filadelfiakyrkan stockholm framsida.JPG|thumb|[[Filadelfiakyrkan]] ('the Philadelphia Church') in Stockholm, Sweden, is part of the [[Swedish Pentecostal Movement]]]]
International visitors and Pentecostal missionaries would eventually export the revival to other nations. The first foreign Pentecostal missionaries were Alfred G. Garr and his wife, who were Spirit baptized at Azusa and traveled to India and later Hong Kong.<ref name="Synan101-102">Synan 1997, pp. 101–102.</ref> On being Spirit baptized, Garr spoke in Bengali, a language he did not know, and becoming convinced of his call to serve in India came to [[Kolkata|Calcutta]] with his wife Lilian and began ministering at the Bow Bazar Baptist Church.<ref>{{cite journal |last1=Marbaniang |first1=Domenic |title=Pentecostalism and the Emphasis on the Spirit: A Historical Overview |journal=Basileia|date=2011 |volume=4 |issue=1 |page=38}}</ref> The Norwegian Methodist pastor [[Thomas Ball Barratt|T. B. Barratt]] was influenced by Seymour during a tour of the United States. By December 1906, he had returned to Europe, and he is credited with beginning the Pentecostal movement in Sweden, Norway, Denmark, Germany, France and England.<ref name="Synan104-105">Synan 1997, pp. 104–105.</ref> A notable convert of Barratt was [[Alexander Boddy]], the [[Church of England|Anglican]] vicar of [[All Saints' Church, Monkwearmouth|All Saints']] in [[Sunderland, England]], who became a founder of British Pentecostalism.<ref name="Synan131">Synan 1997, p. 131.</ref> Other important converts of Barratt were German minister [[Jonathan Paul]] who founded the first German Pentecostal denomination (the [[Mülheim Association of Free Churches and Evangelical Communities|Mülheim Association]]) and [[Lewi Pethrus]], the Swedish Baptist minister who founded the Swedish Pentecostal movement.<ref name="Synan131-132">Synan 1997, pp. 131–132.</ref>

Through Durham's ministry, Italian immigrant [[Luigi Francescon]] received the Pentecostal experience in 1907 and established [[Christian Congregation in the United States|Italian Pentecostal congregations in the US]], Argentina (Christian Assembly in Argentina), and Brazil ([[Christian Congregation of Brazil]]). In 1908, Giacomo Lombardi led the first Pentecostal services in Italy.<ref name="Synan133-134">Synan 1997, pp. 133–134.</ref> In November 1910, two Swedish Pentecostal missionaries arrived in [[Belem, Brazil]] and established what would become the [[Assembleias de Deus]] (Assemblies of God of Brazil).<ref name="Synan134-135">Synan 1997, pp. 134–135.</ref> In 1908, [[John G. Lake]], a follower of Alexander Dowie who had experienced Pentecostal Spirit baptism, traveled to South Africa and founded what would become the [[Apostolic Faith Mission of South Africa]] and the [[Zion Christian Church]].<ref name="Synan137-138">Synan 1997, pp. 137–138.</ref> As a result of this missionary zeal, practically all Pentecostal denominations today trace their historical roots to the Azusa Street Revival.<ref name="Synan105">Synan 1997, p. 105.</ref> Eventually, the first missionaries realized that they definitely needed to learn the local language and culture, needed to raise financial support, and develop long-term strategies for the development of indigenous churches.<ref>{{cite journal |last1=Marbaniang |first1=Domenic |title=Pentecostalism and the Emphasis on the Spirit: A Historical Overview |journal=Basileia |date=2011 |volume=4 |issue=1 |page=39}}</ref>

The first generation of Pentecostal believers faced immense criticism and ostracism from other Christians, most vehemently from the Holiness movement from which they originated. [[Alma White]], leader of the [[Pillar of Fire Church]]—a Holiness Methodist denomination, wrote a book against the movement titled ''Demons and Tongues'' in 1910. She called Pentecostal tongues "satanic gibberish" and Pentecostal services "the climax of demon worship".<ref name="Synan145">Quoted in Synan 1997, p. 145.</ref> Famous Holiness Methodist preacher [[William Baxter Godbey|W. B. Godbey]] characterized those at Azusa Street as "Satan's preachers, jugglers, necromancers, enchanters, magicians, and all sorts of mendicants". To Dr. [[G. Campbell Morgan]], Pentecostalism was "the last vomit of Satan", while Dr. [[R. A. Torrey]] thought it was "emphatically not of God, and founded by a Sodomite".<ref name="Synan146">Quotes taken from Synan 1997, p. 146.</ref> The Pentecostal Church of the Nazarene, one of the largest holiness groups, was strongly opposed to the new Pentecostal movement. To avoid confusion, the church changed its name in 1919 to the [[Church of the Nazarene]].<ref name="Synan147">Quotes taken from Synan 1997, p. 147.</ref>

A. B. Simpson's Christian and Missionary Alliance—a Keswickian denomination—negotiated a compromise position unique for the time. Simpson believed that Pentecostal tongues speaking was a legitimate manifestation of the Holy Spirit, but he did not believe it was a necessary evidence of Spirit baptism. This view on speaking in tongues ultimately led to what became known as the "Alliance position" articulated by [[A. W. Tozer]] as "seek not—forbid not".<ref name="Synan147" />

====Early controversies====
The first Pentecostal converts were mainly derived from the Holiness movement and adhered to a [[Wesleyan]] understanding of [[entire sanctification]] as a definite, instantaneous experience and [[second work of grace]].<ref name="TWTHS2002" /> Problems with this view arose when large numbers of converts entered the movement from non-Wesleyan backgrounds, especially from [[Baptist]] churches.<ref name="Synan149">Synan 1997, p. 149.</ref> In 1910, William Durham of Chicago first articulated the [[Finished Work]], a doctrine which located sanctification at the moment of salvation and held that after conversion the Christian would progressively grow in grace in a lifelong process.<ref name="Synan150">Synan 1997, p. 150.</ref> This teaching [[Polarization (politics)|polarized]] the Pentecostal movement into two factions: Holiness Pentecostalism and Finished Work Pentecostalism.<ref name="Anderson2004"/> The Wesleyan doctrine was strongest in the [[Apostolic Faith Church]], which views itself as being the successor of the [[Azusa Street Revival]], as well as in the [[Calvary Holiness Association]], [[Congregational Holiness Church]], [[Church of God (Cleveland)]], [[Church of God in Christ]], [[Free Gospel Church]] and the [[Pentecostal Holiness Church]]; these bodies are classed as [[Holiness Pentecostal]] denominations.<ref name="Borlase2006">{{cite book |last1=Borlase |first1=Craig |title=William Seymour: A Biography |date=2006 |publisher=Charisma Media |isbn=978-1-59185-908-6 |page=203 |language=English}}</ref> The Finished Work, however, would ultimately gain ascendancy among Pentecostals, in denominations such as the [[Assemblies of God]], which was the first Finished Work Pentecostal denomination.<ref name="Levinson1996"/> After 1911, most new Pentecostal denominations would adhere to Finished Work sanctification.<ref name="Synan151-152">Synan 1997, pp. 151–152.</ref>

In 1914, a group of 300 predominately white Pentecostal ministers and laymen from all regions of the United States gathered in [[Hot Springs, Arkansas]], to create a new, national Pentecostal fellowship—the [[General Council of the Assemblies of God]].<ref name="Synan153-154">Synan 1997, pp. 153–154.</ref> 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, [[Charles Harrison Mason|C. H. Mason]] under the auspices of the Church of God in Christ, one of the few legally chartered Pentecostal organizations at the time credentialing and licensing ordained Pentecostal clergy. To further such distance, Bishop Mason and other African-American Pentecostal leaders were not invited to the initial 1914 fellowship of Pentecostal ministers. These predominately white ministers adopted a [[congregational polity]], whereas the COGIC and other Southern groups remained largely [[episcopal polity|episcopal]] and rejected a Finished Work understanding of Sanctification. Thus, the creation of the Assemblies of God marked an official end of Pentecostal doctrinal unity and racial integration.<ref name="Synan155">Synan 1997, p. 155.</ref>

Among these Finished Work Pentecostals, the new Assemblies of God would soon face a "new issue" which first emerged at a 1913 camp meeting. During a baptism service, the speaker, R. E. McAlister, mentioned that the Apostles baptized converts once in the name of Jesus Christ, and the words "Father, Son, and Holy Ghost" were never used in baptism.<ref name="Synan156">Synan 1997, p. 156.</ref> This inspired [[Frank Ewart]] who claimed to have received as a divine prophecy revealing a [[nontrinitarian]] conception of God.<ref>Blumhofer. ''The Assemblies of God. Vol 1.'' pp. 217–239</ref> Ewart believed that there was only one personality in the [[Godhead (Christianity)|Godhead]]—Jesus Christ. The terms "Father" and "Holy Ghost" were titles designating different aspects of Christ. Those who had been baptized in the Trinitarian fashion needed to submit to rebaptism in Jesus's name. Furthermore, Ewart believed that [[Jesus's Name doctrine|Jesus's name baptism]] and the gift of tongues were essential for salvation. Ewart and those who adopted his belief, which is known as [[Oneness Pentecostalism]], called themselves "oneness" or "Jesus's Name" Pentecostals, but their opponents called them "Jesus Only".<ref name="Synan157">Synan 1997, p. 157.</ref><ref name="Anderson2004"/>

Amid great controversy, the Assemblies of God rejected the Oneness teaching, and many of its churches and pastors were forced to withdraw from the denomination in 1916.<ref name="Synan158-160">Synan 1997, pp. 158–160.</ref> They organized their own Oneness groups. Most of these joined [[Garfield Thomas Haywood|Garfield T. Haywood]], an African-American preacher from Indianapolis, to form the [[Pentecostal Assemblies of the World]]. This church maintained an interracial identity until 1924 when the white ministers withdrew to form the Pentecostal Church, Incorporated. This church later merged with another group forming the [[United Pentecostal Church International]].<ref name="Synan160-161">Synan 1997, pp. 160–161.</ref> This controversy among the Finished Work Pentecostals caused Holiness Pentecostals to further distance themselves from Finished Work Pentecostals, who they viewed as [[heresy in Christianity|heretical]].<ref name="Anderson2004"/>

===1930–1959===
[[File:Healing "laying on of hands" ceremony in the Pentecostal Church of God. Lejunior, Harlan County, Kentucky. - NARA - 541337.jpg|thumb|right|Members of the [[Pentecostal Church of God]] in Lejunior, [[Kentucky]] pray for a girl in 1946]]

While Pentecostals shared many basic assumptions with conservative Protestants, the earliest Pentecostals were rejected by [[Fundamentalist Christians]] who adhered to [[cessationism]]. In 1928, the [[World Christian Fundamentals Association]] labeled Pentecostalism "fanatical" and "unscriptural". By the early 1940s, this rejection of Pentecostals was giving way to a new cooperation between them and leaders of the "new evangelicalism", and American Pentecostals were involved in the founding of the 1942 [[National Association of Evangelicals]].<ref name="NIDPCMEvangelicalism">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Evangelicalism".</ref> Pentecostal denominations also began to interact with each other both on national levels and international levels through the [[Pentecostal World Fellowship]], which was founded in 1947.

Though Pentecostals began to find acceptance among evangelicals in the 1940s, the previous decade was widely viewed as a time of spiritual dryness, when healings and other miraculous phenomena were perceived as being less prevalent than in earlier decades of the movement.<ref name="NIDPCMLatterRain">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Latter Rain Movement".</ref> It was in this environment that the [[Latter Rain (post–World War II movement)|Latter Rain Movement]], the most important controversy to affect Pentecostalism since [[World War II]], began in North America and spread around the world in the late 1940s. Latter Rain leaders taught the restoration of the fivefold ministry led by apostles. These apostles were believed capable of imparting spiritual gifts through the [[laying on of hands]].<ref name="fp159-160">Patterson and Rybarczyk 2007, pp. 159–160.</ref> There were prominent participants of the early Pentecostal revivals, such as [[Stanley Frodsham]] and [[Lewi Pethrus]], who endorsed the movement citing similarities to early Pentecostalism.<ref name="NIDPCMLatterRain" /> However, Pentecostal denominations were critical of the movement and condemned many of its practices as unscriptural. One reason for the conflict with the denominations was the [[sectarianism]] of Latter Rain adherents.<ref name="fp159-160" /> Many autonomous churches were birthed out of the revival.<ref name="NIDPCMLatterRain" />

A simultaneous development within Pentecostalism was the postwar [[Healing Revival]]. Led by healing evangelists [[William Branham]], [[Oral Roberts]], [[Gordon Lindsay]], and [[T. L. Osborn]], the Healing Revival developed a following among non-Pentecostals as well as Pentecostals. Many of these non-Pentecostals were baptized in the Holy Spirit through these ministries. The Latter Rain and the Healing Revival influenced many leaders of the charismatic movement of the 1960s and 1970s.<ref name="NIDPCMCharisMovement">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Charismatic Movement".</ref>

===1960–present===
[[File:Dmanisi Pentecostal Church 2022.jpg|thumb|upright=1.15|[[Dmanisi]] Pentecostal Church in [[Georgia (country)|Georgia]]]]
[[File:Свјетлопис богомоље пентекосталне вјерске заједнице Слободна црква Београд.jpg|thumb|upright=1.15|Pentecostal Church in [[Belgrad]]e, [[Serbia]]]]
Before the 1960s, most non-Pentecostal Christians who experienced the Pentecostal baptism in the Holy Spirit typically kept their experience a private matter or joined a Pentecostal church afterward.<ref name="NIDPCMCharisMovementBefore1960">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Charismatic Movement: A. Earliest Stirrings (Before 1960)".</ref> The 1960s saw a new pattern develop where large numbers of Spirit baptized Christians from [[Mainline (Protestant)|mainline churches]] in the US, Europe, and other parts of the world chose to remain and work for spiritual renewal within their traditional churches. This initially became known as New or Neo-Pentecostalism (in contrast to the older classical Pentecostalism) but eventually became known as the [[Charismatic Movement]].<ref name="NIDPCMCharisMovement1960-1967">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Charismatic Movement: B. The Emergence of the Movement (1960–1967)".</ref> While cautiously supportive of the Charismatic Movement, the failure of Charismatics to embrace traditional Pentecostal teachings, such as the [[dancing ban|prohibition of dancing]], [[teetotalism|abstinence from alcohol]] and [[Religion and drugs#Christianity|other drugs]] such as tobacco, as well as restrictions on dress and appearance following the doctrine of [[outward holiness]], initiated an identity crisis for classical Pentecostals, who were forced to reexamine long held assumptions about what it meant to be Spirit filled.<ref name="Piepkorn1977">{{cite book|last1=Piepkorn|first1=Arthur Carl|title=Profiles in Belief: The Religious Bodies of the United States and Canada|date=1977|publisher=Harper & Row|isbn=978-0-06-066581-4|page=102|language=en}}</ref><ref name="RestoringtheFaith226">Blumhofer 1993, p. 226.</ref> The liberalizing influence of the Charismatic Movement on classical Pentecostalism can be seen in the disappearance of many of these taboos since the 1960s, apart from certain [[Holiness Pentecostal]] denominations, such as the [[Apostolic Faith Church]], which maintain these standards of [[outward holiness]]. Because of this, the cultural differences between classical Pentecostals and charismatics have lessened over time.<ref name="RestoringtheFaith236">Blumhofer 1993, p. 236.</ref> The global renewal movements manifest many of these tensions as inherent characteristics of Pentecostalism and as representative of the character of global Christianity.<ref>{{cite book|last=Vondey|first=Wolfgang|title=Pentecostalism: A Guide for the Perplexed|date=2013|publisher=Bloomsbury|isbn=978-0-567-52226-9|location=London and New York|pages=1–8}}</ref>

==Beliefs==
[[File:Jyväskylän helluntaitemppeli.JPG|thumb|upright=1.15|A Pentecostal church in [[Jyväskylä]], [[Finland]]]]
Pentecostalism is an [[evangelicalism|evangelical]] faith, emphasizing the reliability of the [[Bible]] and the need for the transformation of an individual's life through faith in Jesus.{{Sfn | Menzies | 2007 | pp = 78–79}} Like other evangelicals, Pentecostals generally adhere to the Bible's [[biblical inspiration|divine inspiration]] and [[biblical inerrancy|inerrancy]]—the belief that the Bible, in the original manuscripts in which it was written, is without error.{{Sfn |Duffield|Van Cleave|1983| pp=16–26}} Pentecostals emphasize the teaching of the "full gospel" or "foursquare gospel". The term ''foursquare'' refers to the four fundamental beliefs of Pentecostalism: Jesus saves according to [[John 3:16]]; baptizes with the Holy Spirit according to [[Acts]] 2:4; heals bodily according to [[Epistle of James|James]] 5:15; and is coming again to receive those who are saved according to [[1 Thessalonians]] 4:16–17.{{Sfn | Dayton | 1980 | p = 4}}

===Salvation===
[[File:CCB - Foto histórica em Guaianases.jpg|thumb|upright=1.15|right|Pentecostal worshippers belonging to the [[Christian Congregation (Pentecostal)|Christian Congregation]] in Brazil, with women wearing modest dress and [[Christian head covering|headcoverings]]]]
{{Main|Christian soteriology}}

The central belief of classical Pentecostalism is that through the [[Crucifixion of Jesus|death]], [[Entombment of Christ|burial]], and [[resurrection of Jesus Christ]], [[sin]]s can be forgiven and humanity [[Reconciliation (theology)|reconciled]] with God.{{Sfn | Duffield |Van Cleave| 1983 | p = 187}} This is the [[Good news (Christianity)|Gospel]] or "good news". The fundamental requirement of Pentecostalism is that one be [[Born again (Christianity)|born again]].{{Sfn | Duffield |Van Cleave| 1983 | p = 258}} The new birth is received by the [[Grace in Christianity|grace]] of God through [[Faith in Christianity|faith]] in Christ as Lord and Savior.{{Sfn | Duffield | Van Cleave| 1983 | p = 239}} In being born again, the believer is [[regeneration (theology)|regenerated]], [[Sola fide|justified]], [[Adoption (theology)|adopted]] into the family of God, and the Holy Spirit's work of [[sanctification in Christianity|sanctification]] is initiated.{{Sfn | Duffield |Van Cleave| 1983 | pp = 225–251}}

Classical Pentecostal [[soteriology]] is generally [[Arminian]] rather than [[Calvinist]].{{Sfn | Railey | Aker| 1994 | p = 50}} The [[Conditional preservation of the saints|security of the believer]] is a doctrine held within Pentecostalism; nevertheless, this security is conditional upon continual faith and [[repentance]].{{Sfn | Duffield |Van Cleave| 1983 | p = 262}} Pentecostals believe in both a literal [[heaven]] and [[hell]], the former for those who have accepted God's gift of salvation and the latter for those who have rejected it.{{Sfn | Duffield|Van Cleave | 1983 | pp = 524–525, 563–564}}

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.{{Sfn | Livingstone | 2013 | p = 431}}{{Sfn | Arrington | 1981 | pp = 1–2}}<ref name=Pew16-17>The Pew Forum on Religion and Public Life (2006). [https://pewforum.org/2006/10/05/spirit-and-power/ Spirit and Power: A 10-Country Survey of Pentecostals] {{Webarchive|url=https://web.archive.org/web/20190131201306/http://www.pewforum.org/2006/10/05/spirit-and-power/ |date=2019-01-31 }}. "While many renewalists say they attend religious services where speaking in tongues is a common practice, fewer tend to say that they themselves regularly speak or pray in tongues. In fact, in six of the ten countries surveyed, more than four-in-ten Pentecostals say they never speak or pray in tongues," pp. 16–17.</ref> A notable exception is [[Oneness Pentecostalism|Jesus's Name Pentecostalism]], most adherents of which believe both water baptism and Spirit baptism are integral components of salvation.

===Baptism with the Holy Spirit===
{{Main|Baptism with the Holy Spirit}}
Pentecostals identify three distinct uses of the word "[[baptism]]" in the [[New Testament]]:

* '''Baptism into the body of Christ''': This refers to salvation. Every believer in Christ is made a part of his body, the Church, through baptism. The Holy Spirit is the agent, and the body of Christ is the medium.{{Sfn | Duffield |Van Cleave| 1983 | pp = 281–282}}
* '''Water baptism''': Symbolic of dying to the world and living in Christ, water baptism is an outward symbolic expression of that which has already been accomplished by the Holy Spirit, namely baptism into the body of Christ.{{Sfn | Duffield |Van Cleave| 1983 | p = 282}}
* '''Baptism with the Holy Spirit''': This is an experience distinct from baptism into the body of Christ. In this baptism, Christ is the agent and the Holy Spirit is the medium.{{Sfn | Duffield |Van Cleave| 1983 | pp = 281–282}}

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.{{Sfn | Duffield |Van Cleave| 1983 | pp = 308–309}} 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.{{Sfn | Arrington | 1981 | pp = 1–2}} While the Spirit ''dwells'' in every Christian, Pentecostals believe that all Christians should seek to be ''filled'' with him. The Spirit's "filling", "falling upon", "coming upon", or being "poured out upon" believers is called the baptism with the Holy Spirit.{{Sfn | Duffield|Van Cleave | 1983 | pp = 309–310}} Pentecostals define it as a definite experience occurring after salvation whereby the Holy Spirit comes upon the believer to [[Anoint#Pentecostal churches|anoint]] and empower them for special service.{{Sfn | Duffield |Van Cleave| 1983 | p = 312}}{{Sfn | Horton | 2005 | pp = 139–140}} It has also been described as "a baptism into the love of God".{{Sfn | Macchia | 2006 | p = 60}}

The main purpose of the experience is to grant power for Christian service. Other purposes include power for spiritual warfare (the Christian struggles against spiritual enemies and thus requires spiritual power), power for overflow (the believer's experience of the presence and power of God in their life flows out into the lives of others), and power for ability (to follow divine direction, to face persecution, to exercise spiritual gifts for the edification of the church, etc.).{{Sfn | Duffield |Van Cleave| 1983 | pp = 314–315}}

Pentecostals believe that the baptism with the Holy Spirit is available to all Christians.{{Sfn | Duffield |Van Cleave| 1983 | p = 317}} Repentance from sin and being born again are fundamental requirements to receive it. There must also be in the believer a deep conviction of needing more of God in their life, and a measure of consecration by which the believer yields themself to the will of God. Citing instances in the Book of Acts where believers were Spirit baptized before they were baptized with water, most Pentecostals believe a Christian need not have been baptized in water to receive Spirit baptism. However, Pentecostals do believe that the biblical pattern is "repentance, regeneration, water baptism, and then the baptism with the Holy Ghost". There are Pentecostal believers who have claimed to receive their baptism with the Holy Spirit while being water baptized.{{Sfn | Duffield |Van Cleave| 1983 | pp = 317–318}}

It is received by having faith in God's promise to fill the believer and in yielding the entire being to Christ.{{Sfn | Duffield |Van Cleave| 1983 | pp = 320–321}} Certain conditions, if present in a believer's life, could cause delay in receiving Spirit baptism, such as "weak faith, unholy living, imperfect consecration, and egocentric motives".{{Sfn | Duffield |Van Cleave| 1983 | p = 323}} 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.{{Sfn | Duffield |Van Cleave| 1983 | pp = 323–324}}

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.{{Sfn | Duffield |Van Cleave| 1983 | pp = 324–326}} Some teach that any of the gifts of the Spirit can be evidence of having received Spirit baptism.{{Sfn | Duffield |Van Cleave| 1983 | pp = 326}} Other immediate evidences include giving God praise, having joy, and desiring to testify about Jesus.{{Sfn | Duffield |Van Cleave| 1983 | pp = 324–326}} Enduring or permanent results in the believer's life include Christ glorified and revealed in a greater way, a "deeper passion for souls", greater power to witness to nonbelievers, a more effective prayer life, greater love for and insight into the Bible, and the manifestation of the gifts of the Spirit.{{Sfn | Duffield |Van Cleave| 1983 | p = 327}}

Holiness Pentecostals, with their background in the Wesleyan-Holiness movement, historically teach that baptism with the Holy Spirit, as evidenced by glossolalia, is the [[third work of grace]], which follows the [[born again|new birth]] (first work of grace) and [[entire sanctification]] (second work of grace).<ref name="TWTHS2002">{{cite book|title=The West Tennessee Historical Society Papers – Issue 56 |year=2002|publisher=West Tennessee Historical Society.|language=en|page=41|quote=Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.}}</ref><ref name="FahlbuschBromiley1999"/><ref name="Anderson2004"/>

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.{{Sfn | Duffield |Van Cleave| 1983 | pp = 327–329}}

===Divine healing===
{{Further|Divine healing}}

Pentecostalism is a [[holistic]] faith, and the belief that Jesus is Healer is one quarter of the full gospel. Pentecostals cite four major reasons for believing in divine healing: 1) it is reported in the Bible, 2) Jesus's healing ministry is included in his [[Atonement in Christianity|atonement]] (thus divine healing is part of salvation), 3) "the whole gospel is for the whole person"—spirit, [[soul]], and [[Human body|body]], 4) sickness is a consequence of the [[Fall of Man]] and salvation is ultimately the restoration of the fallen world.{{Sfn | Purdy | 1994 | pp = 489–490}} In the words of Pentecostal scholar Vernon L. Purdy, "Because sin leads to human suffering, it was only natural for the Early Church to understand the ministry of Christ as the alleviation of human suffering, since he was God's answer to sin ... The restoration of fellowship with God is the most important thing, but this restoration not only results in spiritual healing but many times in physical healing as well."{{Sfn | Purdy | 1994 | pp = 494}} In the book ''In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person'', Pentecostal writer and Church historian Wilfred Graves Jr. describes the healing of the body as a physical expression of [[salvation]].{{Sfn | Graves | 2011 | p = 52}}

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.{{Sfn | Purdy | 1994 | pp = 508–509}} 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).{{Sfn | Purdy | 1994 | pp = 517–518}} Regarding healing and prayer Purdy states:

{{blockquote|On the other hand, it appears from Scripture that when we are sick we should be prayed for, and as we shall see later in this chapter, it appears that God's normal will is to heal. Instead of expecting that it is not God's will to heal us, we should pray with faith, trusting that God cares for us and that the provision He has made in Christ for our healing is sufficient. If He does not heal us, we will continue to trust Him. The victory many times will be procured in faith (see Heb. 10:35–36; 1 John 5:4–5).{{Sfn | Purdy | 1994 | p = 519}} }}

Pentecostals believe that prayer and faith are central in receiving healing. Pentecostals look to scriptures such as James 5:13–16 for direction regarding healing prayer.{{Sfn | Purdy | 1994 | pp = 520–521}} 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 their faith by calling for the [[Elder (Christianity)|elders]] of the church who pray over and [[Anointing of the Sick|anoint the sick]] with olive oil. The oil is a symbol of the Holy Spirit.{{Sfn | Duffield |Van Cleave| 1983 | p = 401}}

Besides prayer, there are other ways in which Pentecostals believe healing can be received. One way is based on Mark 16:17–18 and involves believers [[laying on of hands|laying hands on the sick]]. This is done in imitation of Jesus who often healed in this manner.{{Sfn | Duffield |Van Cleave| 1983 | p = 402}} Another method that is found in some Pentecostal churches is based on the account in Acts 19:11–12 where people were healed when given handkerchiefs or aprons worn by the [[Apostle Paul]]. This practice is described by Duffield and Van Cleave in ''Foundations of Pentecostal Theology'':

{{blockquote|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.{{Sfn | Duffield |Van Cleave| 1983 | p = 402}} }}

During the initial decades of the movement, Pentecostals thought it was sinful to take medicine or receive care from doctors.{{Sfn | Synan | 1997 | p = 192}} Over time, Pentecostals moderated their views concerning medicine and doctor visits; however, a minority of Pentecostal churches continues to rely exclusively on prayer and divine healing. For example, doctors in the United Kingdom reported that a minority of Pentecostal [[HIV]] patients were encouraged to stop taking their medicines and parents were told to stop giving medicine to their children, trends that placed lives at risk.<ref>{{cite news|url=https://www.bbc.co.uk/news/uk-23729684|title=HIV patients 'told to rely on God'|first=Alex|last=Strangwayes-Booth|date=16 August 2013|access-date=22 October 2017|work=BBC News|archive-date=20 August 2017|archive-url=https://web.archive.org/web/20170820032829/http://www.bbc.co.uk/news/uk-23729684|url-status=live}}</ref>

===Eschatology===
{{Further|Christian eschatology|Dispensationalism|Futurism (Christianity)}}

The last element of the gospel is that Jesus is the "Soon Coming King". For Pentecostals, "every moment is eschatological" since at any time Christ may return.<ref name=foundations523>Duffield and Van Cleave 1983, p. 523.</ref> This "personal and imminent" [[Second Coming]] is for Pentecostals the motivation for practical Christian living including: personal holiness, meeting together for worship, faithful Christian service, and evangelism (both personal and worldwide).<ref name=foundations530>Duffield and Van Cleave 1983, p. 530.</ref> Globally, Pentecostal attitudes to the End Times range from enthusiastic participation in the prophecy subculture to a complete lack of interest through to the more recent, optimistic belief in the coming restoration of God's kingdom.<ref name="Thompson2005">Thompson 2005 [https://www.oxfordscholarship.com/view/10.1093/0195178564.001.0001/acprof-9780195178562-chapter-3] {{Webarchive|url=https://web.archive.org/web/20191224085405/https://www.oxfordscholarship.com/view/10.1093/0195178564.001.0001/acprof-9780195178562-chapter-3|date=2019-12-24}}.</ref>

Historically, however, they have been [[Premillennial dispensationalism|premillennial dispensationalists]] believing in a [[pretribulation rapture]].<ref name=duffieldvancleave>Duffield and Van Cleave 1983, pp. 541–542.</ref> Pre-tribulation rapture theology was popularized extensively in the 1830s by [[John Nelson Darby]],<ref>{{Cite book | last1 = Blaising | first1 = Craig A. |author-link1= Craig A. Blaising |last2= Bock |first2= Darrell L. |author-link2= Darrell Bock | title = Progressive Dispensationalism | location = Wheaton, IL |date= November 1993 | publisher = [[Baker Publishing Group|Bridgepoint Books]] | isbn = 978-1-4412-0512-4}}</ref> and further popularized in the United States in the early 20th century by the wide circulation of the [[Scofield Reference Bible]].<ref>''The Scofield Bible: Its History and Impact on the Evangelical Church'', Magnum & Sweetnam. Pages 188–195, 218.</ref>

===Spiritual gifts===
{{Main|Spiritual gifts}}

Pentecostals are [[Continuationism|continuationists]], meaning they believe that all of the spiritual gifts, including the miraculous or "sign gifts", found in [http://www.biblegateway.com/passage/?search=1%20corinthians%2012:4-11&version=ESV 1 Corinthians 12:4–11], [http://www.biblegateway.com/passage/?search=1%20corinthians%2012:27-31&version=ESV 12:27–31], [http://www.biblegateway.com/passage/?search=Romans%2012:3-8&version=ESV Romans 12:3–8], and [http://www.biblegateway.com/passage/?search=Ephesians%204:7-16&version=ESV Ephesians 4:7–16] continue to operate within the Church in the present time.<ref name=foundations331>Duffield and Van Cleave 1983, p. 331.</ref> Pentecostals place the gifts of the Spirit in context with the [[fruit of the Spirit]].<ref name=foundations300-302>Duffield and Van Cleave 1983, pp. 300–302.</ref> 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.<ref name=foundations332>Duffield and Van Cleave 1983, p. 332.</ref> 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.<ref name=foundations333>Duffield and Van Cleave 1983, p. 333.</ref> The exercise of a gift is considered to be 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.<ref name=foundations332/> 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.<ref name=foundations333/> A spiritual gift is often exercised in partnership with another gift. For example, in a Pentecostal church service, the gift of tongues might be exercised followed by the operation of the gift of interpretation.

According to Pentecostals, all manifestations of the Spirit are to be judged by the church. This is made possible, in part, by the gift of [[discerning of spirits]], which is the capacity for discerning the source of a spiritual manifestation—whether from the Holy Spirit, an evil spirit, or from the human spirit.<ref name=foundations340>Duffield and Van Cleave 1983, p. 340.</ref> While Pentecostals believe in the current operation of all the spiritual gifts within the church, their teaching on some of these gifts has generated more controversy and interest than others. There are different ways in which the gifts have been grouped. W. R. Jones<ref>P. S. Brewster 1976, p. 50</ref> 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.<ref name=foundations335>Duffield and Van Cleave 1983, p. 335.</ref> Pentecostals look to [http://www.biblegateway.com/passage/?search=1%20Corinthians%2014&version=ESV 1 Corinthians 14] for instructions on the proper use of the spiritual gifts, especially the vocal ones. Pentecostals believe that prophecy is the vocal gift of preference, a view derived from 1 Corinthians 14. Some teach that the gift of tongues is equal to the gift of prophecy when tongues are interpreted.<ref name=foundations344>Duffield and Van Cleave 1983, p. 344.</ref> Prophetic and glossolalic utterances are not to replace the preaching of the Word of God<ref name=foundations346/> nor to be considered as equal to or superseding the written Word of God, which is the final authority for determining teaching and doctrine.<ref>W. R. Jones in R. S. Brewster 1976.</ref>

=====Word of wisdom and word of knowledge=====
{{Main|Word of wisdom|Word of knowledge}}
Pentecostals understand the word of wisdom and the word of knowledge to be supernatural revelations of wisdom and knowledge by the Holy Spirit. The word of wisdom is defined as a revelation of the Holy Spirit that applies scriptural wisdom to a specific situation that a Christian community faces.<ref name=NIDPCMCWisdom>''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Wisdom, Word of".</ref> 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.<ref name=NIDPCMCKnowledgeTradition>''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Knowledge, Word of: 3. The Word of Knowledge in Tradition".</ref>

=====Prophecy=====
<!-- Deleted image removed: [[File:Pentecostal Preacher.jpg|thumb|upright=0.9|right|A Pentecostal preacher]] -->
{{Main|Prophecy}}

Pentecostals agree with the Protestant principle of ''[[sola Scriptura]]''. The Bible is the "all sufficient rule for faith and practice"; it is "fixed, finished, and objective revelation".<ref name=WritProph26>Robeck, Jr. 1980, p. 26.</ref> Alongside this high regard for the authority of scripture is a belief that the gift of prophecy continues to operate within the Church. Pentecostal theologians Duffield and van Cleave described the gift of prophecy in the following manner: "Normally, in the operation of the gift of prophecy, the Spirit heavily anoints the believer to speak forth to the body not premeditated words, but words the Spirit supplies spontaneously in order to uplift and encourage, incite to faithful obedience and service, and to bring comfort and consolation."<ref name="foundations340"/>

Any Spirit-filled Christian, according to Pentecostal theology, has the potential, as with all the gifts, to prophesy. Sometimes, prophecy can overlap with preaching "where great unpremeditated truth or application is provided by the Spirit, or where special revelation is given beforehand in prayer and is empowered in the delivery".<ref name=foundations347>Duffield and Van Cleave 1983, p. 347.</ref>

While a prophetic utterance at times might foretell future events, this is not the primary purpose of Pentecostal prophecy and is never to be used for personal guidance. For Pentecostals, prophetic utterances are [[fallible]], i.e. subject to error.<ref name=foundations346>Duffield and Van Cleave 1983, p. 346.</ref> Pentecostals teach that believers must discern whether the utterance has edifying value for themselves and the local church.<ref name=foundations354>Duffield and Van Cleave 1983, p. 354.</ref> Because prophecies are subject to the judgement and discernment of other Christians, most Pentecostals teach that prophetic utterances should never be spoken in the [[grammatical person|first person]] (e.g. "I, the Lord") but always in the third person (e.g. "Thus saith the Lord" or "The Lord would have...").<ref name=foundations355>Duffield and Van Cleave 1983, p. 355.</ref>

=====Tongues and interpretation=====
[[File:Centro de Fe Emanuel, culto.jpg|thumb|right|upright=1.35|Pentecostals pray in tongues at an Assemblies of God church in [[Cancún]], [[Mexico]]]]
A Pentecostal believer in a spiritual experience may vocalize fluent, unintelligible utterances ([[glossolalia]]) or articulate a natural language previously unknown to them ([[xenoglossy]]). Commonly termed "speaking in tongues", this vocal phenomenon is believed by Pentecostals to include an endless variety of languages. According to Pentecostal theology, the language spoken (1) may be an unlearned human language, such as the Bible claims happened on the Day of Pentecost, or (2) it might be of heavenly ([[angel]]ic) origin. In the first case, tongues could work as a sign by which witness is given to the unsaved. In the second case, tongues are used for praise and prayer when the mind is superseded and "the speaker in tongues speaks to God, speaks mysteries, and ... no one understands him".<ref name=foundations341>Duffield and Van Cleave 1983, p. 341.</ref>

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,<ref name="TWTHS2002"/> and in individual prayer serves a different purpose than tongues as a spiritual gift.<ref name=foundations341/><ref name=emergingmagisteriumpg177>Robeck 2003, p. 177.</ref> All Spirit-filled believers, according to initial evidence proponents, will speak in tongues when baptized in the Spirit and, thereafter, will be able to express prayer and praise to God in an unknown tongue. This type of tongue speaking forms an important part of many Pentecostals' personal daily devotions. When used in this way, it is referred to as a "prayer language" as the believer is speaking unknown languages not for the purpose of communicating with others but for "communication between the soul and God".<ref name=emergingmagisteriumpg174-175>Robeck 2003, pp. 174–175.</ref> Its purpose is for the spiritual edification of the individual. Pentecostals believe the private use of tongues in prayer (i.e. "prayer in the Spirit") "promotes a deepening of the prayer life and the spiritual development of the personality". From [http://www.biblegateway.com/passage/?search=Romans%208:26-27&version=NIV Romans 8:26–27], Pentecostals believe that the Spirit [[Intercession|intercedes]] for believers through tongues; in other words, when a believer prays in an unknown tongue, the Holy Spirit is supernaturally directing the believer's prayer.<ref name=foundations345>Duffield and Van Cleave 1983, p. 345.</ref>

Besides acting as a prayer language, tongues also function as the ''gift of tongues''. Not all Spirit-filled believers possess the gift of tongues. Its purpose is for gifted persons to publicly "speak with God in praise, to pray or sing in the Spirit, or to speak forth in the congregation".<ref name=foundations342>Duffield and Van Cleave 1983, p. 342.</ref> There is a division among Pentecostals on the relationship between the gifts of tongues and prophecy.<ref name=divisionontongues>Aker, Benny C. [http://enrichmentjournal.ag.org/top/Holy_Spirit/200701.cfm "The Gift Of Tongues In 1 Corinthians 14:1–5"] {{Webarchive|url=https://web.archive.org/web/20110928015326/http://enrichmentjournal.ag.org/top/Holy_Spirit/200701.cfm |date=2011-09-28 }}. ''[http://enrichmentjournal.ag.org/ Enrichment Journal] {{Webarchive|url=https://web.archive.org/web/20100919022720/http://enrichmentjournal.ag.org/ |date=2010-09-19 }}''. Accessed May 24, 2011.</ref> One school of thought believes that the gift of tongues is always directed from man to God, in which case it is always prayer or praise spoken to God but in the hearing of the entire congregation for encouragement and consolation. Another school of thought believes that the gift of tongues can be prophetic, in which case the believer delivers a "message in tongues"—a prophetic utterance given under the influence of the Holy Spirit—to a congregation.

Whether prophetic or not, however, Pentecostals are agreed that all public utterances in an unknown tongue must be interpreted in the language of the gathered Christians.<ref name="foundations346"/> This is accomplished by the [[Interpretation of tongues|gift of interpretation]], and this gift can be exercised by the same individual who first delivered the message (if he or she possesses the gift of interpretation) or by another individual who possesses the required gift. If a person with the gift of tongues is not sure that a person with the gift of interpretation is present and is unable to interpret the utterance themself, then the person should not speak.<ref name=foundations346/> Pentecostals teach that those with the gift of tongues should pray for the gift of interpretation.<ref name=foundations342/> Pentecostals do not require that an interpretation be a literal word-for-word translation of a glossolalic utterance. Rather, as the word "interpretation" implies, Pentecostals expect only an accurate explanation of the utterance's meaning.<ref name=foundations343>Duffield and Van Cleave 1983, p. 343.</ref>

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.<ref name=Crossroads83>Poloma 1989, p. 83.</ref> This use of glossolalia is seen as an acceptable form of prayer and therefore requires no interpretation. Congregations may also corporately sing in tongues, a phenomenon known as [[singing in the Spirit]].

Speaking in tongues is not universal among Pentecostal Christians. In 2006, a ten-country survey by the [[Pew Forum]] on Religion and Public Life found that 49 percent of Pentecostals in the US, 50 percent in Brazil, 41 percent in South Africa, and 54 percent in India said they "never" speak or pray in tongues.<ref name=Pew16-17/>

====Power gifts====
The gifts of power are distinct from the vocal gifts in that they do not involve utterance. Included in this category are the gift of faith, [[gifts of healing]], and the [[gift of miracles]].<ref name=GeeGifts49>Gee, ''Concerning Spiritual Gifts'', p. 49.</ref> The gift of faith (sometimes called "special" faith) is different from "saving faith" and normal Christian faith in its degree and application.<ref name=foundations336>Duffield and Van Cleave 1983, p. 336.</ref> This type of faith is a manifestation of the Spirit granted only to certain individuals "in times of special crisis or opportunity" and endues them with "a divine certainty ... that triumphs over everything". It is sometimes called the "faith of miracles" and is fundamental to the operation of the other two power gifts.<ref name=GeeGifts49-51>Gee, ''Concerning Spiritual Gifts'', pp. 49–51.</ref>

=== Trinitarianism and Oneness ===
During the 1910s, the [[Finished Work|Finished Work Pentecostal]] movement split over the nature of the [[Godhead in Christianity|Godhead]] into two camps – Trinitarian and [[Oneness Pentecostals|Oneness]].<ref name="Anderson2004"/> The Oneness doctrine viewed the doctrine of the Trinity as [[polytheistic]].<ref>Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001 (Nashville: Thomas Nelson Publishers, 2001), 279.</ref>

The majority of Pentecostal denominations believe in the doctrine of the [[Trinity]], which is considered by them to be Christian [[orthodoxy]]; these include [[Holiness Pentecostal]]s and [[Finished Work|Finished Work Pentecostals]]. Oneness Pentecostals are [[nontrinitarian]] Christians, believing in the Oneness theology about God.<ref>Talmadge French, ''Our God is One'', Voice and Vision Publishers, 1999, {{ISBN|978-1-888251-20-3}}. The most recent and collegiate work was done by David S. Norris, PhD, "I Am: A Oneness Pentecostal Perspective.", Word Aflame Publishers, 2009, {{ISBN|978-1-56722-730-7}}.</ref>

In Oneness theology, the Godhead is not three [[Hypostasis (philosophy and religion)|persons]] united by one [[Homoousion|substance]], but one God who reveals himself in three different modes. Thus, God relates himself to humanity as our Father within creation, he manifests himself in human form as the Son by virtue of his [[incarnation]] as Jesus Christ ([[s:Bible (American Standard)/1 Timothy#3:16|1 Timothy 3:16]]), and he is the Holy Spirit ([[s:Bible (American Standard)/John#4:24|John 4:24]]) by way of his activity in the life of the believer.<ref>{{citation |chapter=5: The Son in Biblical Terminology |first1=David K. |last1=Bernard |url=http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm |title=The Oneness of God |archive-url=https://web.archive.org/web/20080216034825/http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm |archive-date=2008-02-16 |access-date=June 13, 2017 |series=Pentecostal Theology |volume=1}}</ref><ref>{{cite web |url=http://www.upcbaypoint.com/onegodtruth.html |title=The Truth About One God |access-date=2015-08-21 |archive-url=https://web.archive.org/web/20150817001820/http://www.upcbaypoint.com/onegodtruth.html |archive-date=2015-08-17 }} The Truth About One God</ref> Oneness Pentecostals believe that Jesus is the name of God and therefore baptize in the name of Jesus Christ as performed by the apostles ([[s:Bible (American Standard)/Acts#2:38|Acts 2:38]]), fulfilling the instructions left by Jesus Christ in the [[Great Commission]] ([[s:Bible (American Standard)/Matthew#28:19|Matthew 28:19]]), they believe that Jesus is the only name given to mankind by which we must be saved ([[s:Bible (American Standard)/Acts#4:12|Acts 4:12]]).

The Oneness doctrine may be considered a form of [[Modalism]], an ancient teaching considered [[heresy]] by the Roman Catholic Church and other trinitarian denominations. In contrast, Trinitarian Pentecostals hold to the 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 constituted of three completely distinct persons who are co-eternal with each other and united as one substance. 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.<ref>{{cite web|url=http://www.newadvent.org/cathen/15047a.htm|title=Catholic Encyclopedia: The Blessed Trinity|website=www.newadvent.org|access-date=2018-05-01|archive-date=2018-01-23|archive-url=https://web.archive.org/web/20180123070514/http://www.newadvent.org/cathen/15047a.htm|url-status=live}}</ref>

==Worship==
[[File:Show de Hillsong.jpg|thumb|upright=0.9|right|[[Hillsong Church]], a Pentecostal [[mega church]] in [[Sydney]], Australia, known for its [[contemporary worship music]]]]

Traditional Pentecostal worship has been described as a "gestalt made up of prayer, singing, sermon, the operation of the gifts of the Spirit, altar intercession, offering, announcements, testimonies, musical specials, Scripture reading, and occasionally the Lord's supper".<ref name=Johansson60-61>Calvin M. Johansson in Patterson and Rybarczyk 2007, pp. 60–61.</ref> Russell P. Spittler identified five values that govern Pentecostal [[spirituality]].<ref name=NIDPCMSpirituality>''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Spirituality, Pentecostal and Charismatic".</ref> The first was individual experience, which emphasizes the Holy Spirit's personal work in the life of the believer. Second was [[orality]], a feature that might explain Pentecostalism's success in evangelizing nonliterate cultures. The third was spontaneity; members of Pentecostal congregations are expected to follow the leading of the Holy Spirit, sometimes resulting in unpredictable services. The fourth value governing Pentecostal spirituality was "otherworldliness" or [[asceticism]], which was partly informed by Pentecostal eschatology. The final and fifth value was a commitment to biblical authority, and many of the distinctive practices of Pentecostals are derived from a [[Biblical literalism|literal reading of scripture]].<ref name=NIDPCMSpirituality/>

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.<ref name=Johansson50-51>Johansson, in Patterson and Rybarczyk 2007, pp. 50–51.</ref> Even as Pentecostalism has become more organized and formal, with more control exerted over services,<ref name=Johansson56-57>Johansson, in Patterson and Rybarczyk 2007, pp. 56–57.</ref> the concept of spontaneity has retained an important place within the movement and continues to inform stereotypical imagery, such as the derogatory "[[holy roller]]". The phrase "Quench not the Spirit", derived from 1 Thessalonians 5:19, is used commonly and captures the thought behind Pentecostal spontaneity.<ref name=foundations330>Duffield and Van Cleave 1983, p. 330.</ref>

Prayer plays an important role in Pentecostal worship. Collective oral prayer, whether glossolalic or in the vernacular or a mix of both, is common. While praying, individuals may lay hands on a person in need of prayer, or they may raise their hands in response to biblical commands ([[1 Timothy]] 2:8). The raising of hands (which itself is a revival of the ancient [[orans]] posture) is an example of some Pentecostal worship practices that have been widely adopted by the larger Christian world.<ref name=Harvey&Goff>Paul Harvey and Philip Goff, ''The Columbia documentary history of religion in America since 1945'' (Columbia University Press, 2005), 347.</ref><ref name=Witham>Larry Witham, ''Who shall lead them?: the future of ministry in America'' ([[Oxford University Press]], Jul 1, 2005), 134.</ref><ref name=Burns>Stephen Burns, ''SCM Studyguide to Liturgy'' (Hymns Ancient & Modern Ltd, 2006), 62.</ref> Pentecostal musical and liturgical practice have also played an influential role in shaping [[contemporary worship]] trends, popularized by the leading producers of Christian music<ref name="OpentheDoors">Evans 2006, p. 87.</ref> from artists such as [[Chris Tomlin]], [[Michael W. Smith]], [[Zach Williams (musician)|Zach Williams]], [[Darlene Zschech]], [[Matt Maher]], [[Phil Wickham]], Grace Larson, [[Don Moen]] and bands such as [[Hillsong Worship]], Bethel Worship, [[Jesus Culture]] and [[Sovereign Grace Churches|Sovereign Grace Music]].

[[File:Zhromko.jpg|thumb|upright=0.9|right|Pentecostals worshiping in [[Slovakia]]]]

Several spontaneous practices have become characteristic of Pentecostal worship. Being "[[slain in the Spirit]]" or "falling under the power" is a form of [[prostration]] in which a person falls backwards, as if fainting, while being prayed over.<ref name=manifestations>[http://ag.org/top/beliefs/sptlissues_manifestations.cfm "Modern Day Manifestations of the Spirit"] {{webarchive|url=https://web.archive.org/web/20090726123339/http://www.ag.org/top/Beliefs/sptlissues_manifestations.cfm |date=2009-07-26 }}, paper detailing the "common understanding of scriptural teaching" of the Assemblies of God USA. Accessed August 26, 2010.</ref><ref name=AGAEcclesiology123>Shane Jack Clifton, [http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp78.25092005/02wholex.pdf "An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia"] {{webarchive|url=https://web.archive.org/web/20091112031940/http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp78.25092005/02wholex.pdf |date=2009-11-12 }} [PhD thesis, Australian Catholic University, 2005], p. 205. Accessed August 26, 2010.</ref> It is at times accompanied by glossolalic prayer; at other times, the person is silent.<ref name=NIDPCMSpirituality/> It is believed by Pentecostals to be caused by "an overwhelming experience of the presence of God",<ref name=Crossroads85>Poloma 1989, p. 85.</ref> and Pentecostals sometimes receive the baptism in the Holy Spirit in this posture.<ref name=NIDPCMSpirituality/> Another spontaneous practice is "dancing in the Spirit". This is when a person leaves their seat "spontaneously 'dancing' with eyes closed without bumping into nearby persons or objects". It is explained as the worshipper becoming "so enraptured with God's presence that the Spirit takes control of physical motions as well as the spiritual and emotional being".<ref name=manifestations/> Pentecostals derive biblical precedent for dancing in worship from [[2 Samuel]] 6, where [[David]] danced before the Lord.<ref name=NIDPCMSpirituality/> A similar occurrence is often called "[[running the aisles]]". The "Jericho march" (inspired by [[Book of Joshua]] 6:1–27) is a celebratory practice occurring at times of high enthusiasm. Members of a congregation began to spontaneously leave their seats and walk in the aisles inviting other members as they go. Eventually, a full column forms around the perimeter of the meeting space as worshipers march with singing and loud shouts of praise and jubilation.<ref name=NIDPCMSpirituality/><ref name=Crossroads85-86>Poloma 1989, pp. 85–86.</ref> Another spontaneous manifestation found in some Pentecostal churches is [[holy laughter]], in which worshippers uncontrollably laugh. In some Pentecostal churches, these spontaneous expressions are primarily found in revival services (especially those that occur at [[tent revival]]s and [[camp meeting]]s) or special prayer meetings, being rare or non-existent in the main services.

===Ordinances===
{{Main|Ordinance (Christian)}}

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 [[Ordinance (Christian)|ordinances]]. Many Christians call these [[sacraments]], but this term is not generally used by Pentecostals and certain other Protestants as they do not see ordinances as imparting grace.<ref name=BBC>{{cite web|url=https://www.bbc.co.uk/religion/religions/christianity/subdivisions/pentecostal_1.shtml|title=Pentecostalism|author=BBC – Religion & Ethics|date=2007-06-20|access-date=2009-02-10|archive-date=2012-11-14|archive-url=https://web.archive.org/web/20121114125759/http://www.bbc.co.uk/religion/religions/christianity/subdivisions/pentecostal_1.shtml|url-status=live}}</ref> Instead the term [[sacerdotal]] ordinance is used to denote the distinctive belief that grace is received directly from God by the congregant with the officiant serving only to facilitate rather than acting as a [[Conduit (spiritualism)|conduit]] or [[vicar]].

The ordinance of water [[baptism]] is an outward symbol of an inner conversion that has already taken place. Therefore, most Pentecostal groups practice [[believer's baptism]] by [[immersion baptism|immersion]]. The majority of Pentecostals do not view baptism as essential for salvation, and likewise, most Pentecostals are Trinitarian and use the traditional Trinitarian baptismal formula. However, Oneness Pentecostals view baptism as an essential and necessary part of the salvation experience and, as non-Trinitarians, reject the use of the traditional baptismal formula. For more information on Oneness Pentecostal baptismal beliefs, see the following section on Statistics and denominations.

The ordinance of [[Holy Communion]], or the Lord's Supper, is seen as a direct command given by Jesus at the [[Last Supper]], to be done in remembrance of him. Pentecostal denominations, who traditionally support the [[temperance movement]], reject the use of wine as part of communion, using grape juice instead.<ref name="Sutton2020">{{cite book |last1=Sutton |first1=Geoffrey W. |title=Counseling and Psychotherapy with Pentecostal and Charismatic Christians: Culture & Research {{!}} Assessment & Practice |date=17 September 2020 |publisher=Sunflower |page=53 |language=English}}</ref><ref name=AGAlcohol>{{cite web |title =Abstinence: A Biblical Perspective on Abstinence|website=General Council of the Assemblies of God| year =1985| location =Springfield, MO | page =2| url =http://www.ag.org/top/Beliefs/position_papers/pp_downloads/pp_4187_abstinence.pdf| access-date =2009-03-31| archive-url =https://web.archive.org/web/20100215111649/http://ag.org/top/Beliefs/Position_Papers/pp_downloads/pp_4187_abstinence.pdf| archive-date =2010-02-15}}</ref>

Certain Pentecostal denominations observe the [[ordinance (Christianity)|ordinance]] of [[Christian head covering|women's headcovering]] in obedience to {{Bibleverse|1 Corinthians|11:4-13|NRSV}}.<ref name="Brereton2002">{{cite book |last1=Bendroth |first1=Margaret Lamberts |last2=Brereton |first2=Virginia Lieson |title=Women and Twentieth-century Protestantism |date=2002 |publisher=University of Illinois Press |isbn=978-0-252-06998-7 |page=29 |language=en}}</ref>

[[Maundy (foot washing)|Foot washing]] is also held as an ordinance by some Pentecostals.<ref>This view is held by the [[United Pentecostal Church International]] and the [[Church of God in Christ]]. For the UPCI, see under "The Church," in ''Essential Doctrines of the Bible'', copyright 1990, by Word Aflame Press. For the COGIC, see [http://www.cogic.com/doctrine.html The Doctrine of the Church of God in Christ] {{Webarchive|url=https://web.archive.org/web/20100124083809/http://www.cogic.com/doctrine.html |date=2010-01-24 }}.</ref> It is considered an "ordinance of humility" because Jesus showed humility when washing his disciples' feet in John 13:14–17.<ref name=BBC/> Other Pentecostals do not consider it an ordinance; however, they may still recognize spiritual value in the practice.<ref>For the [[Assemblies of God USA]]'s position on ordinances, see Article 6 of its [[Assemblies of God Statement of Fundamental Truths|Statement of Fundamental Truths]] which only lists water baptism and holy communion.</ref>

==Statistics and denominations==
{{Further|List of Christian denominations#Pentecostalism}}
{{see also|List of Pentecostal churches}}
[[File:Ravensburg Freie Christengemeinde Saal.jpg|thumb|upright=0.75|right|A Pentecostal church in [[Ravensburg, Germany]]]]
[[File:Seinäjoki Pentecostal Church October 2022 01.jpg |thumb|upright=0.75|right|A modern Pentecostal church in [[Seinäjoki]], Finland]]
[[File:Pastoresycolombia.jpg|thumb|upright=0.75|right|Pentecostal pastors pray over the [[Flag of Colombia|Colombian flag]].]]
According to various scholars and sources, Pentecostalism is the fastest-growing [[religious movement]] in the world;<ref>{{cite book|url=https://oxford.universitypressscholarship.com/view/10.1093/acprof:oso/9780199920570.001.0001/acprof-9780199920570|title=Spirit and Power: The Growth and Global Impact of Pentecostalism|date=9 September 2013|publisher=Oxford University Press Scholarship|doi=10.1093/acprof:oso/9780199920570.001.0001|isbn=978-0-19-934563-2|quote=Pentecostalism is the fastest-growing religious movement in the world|editor1-last=Miller|editor1-first=Donald E|editor2-first=Kimon H|editor2-last=Sargeant|editor3-first=Richard|editor3-last=Flory|access-date=15 February 2022|archive-date=2 June 2021|archive-url=https://web.archive.org/web/20210602212919/https://oxford.universitypressscholarship.com/view/10.1093/acprof:oso/9780199920570.001.0001/acprof-9780199920570|url-status=live}}</ref><ref>{{cite book|url=https://california.universitypressscholarship.com/view/10.1525/california/9780520266612.001.0001/upso-9780520266612|title=Studying Global Pentecostalism: Theories and Methods|date=9 May 2012|publisher=University of California Press Scholarship|doi=10.1525/california/9780520266612.001.0001|quote=With its remarkable ability to adapt to different cultures, Pentecostalism has become the world's fastest growing religious movement.|last1=Anderson|first1=Allan|last2=Bergunder|first2=Michael|last3=Droogers|first3=Andre|isbn=978-0-520-26661-2|access-date=15 February 2022|archive-date=19 July 2021|archive-url=https://web.archive.org/web/20210719115608/https://california.universitypressscholarship.com/view/10.1525/california/9780520266612.001.0001/upso-9780520266612|url-status=live}}</ref><ref>{{cite news|url=https://www.washingtonpost.com/archive/local/2002/08/03/witnessing-the-new-reach-of-pentecostalism/c91a9c71-5e4d-481f-9dd9-e3f98dc7fac3/|title=Witnessing The New Reach of Pentecostalism|date=3 August 2002|newspaper=The Washington Post|quote=Pentecostalism is widely recognized by religious scholars as the fastest-growing Christian movement in the world, reaching into many different denominations.|access-date=15 February 2022|archive-date=21 July 2021|archive-url=https://web.archive.org/web/20210721050141/https://www.washingtonpost.com/archive/local/2002/08/03/witnessing-the-new-reach-of-pentecostalism/c91a9c71-5e4d-481f-9dd9-e3f98dc7fac3/|url-status=live}}</ref><ref>{{cite web|url=https://www.mqup.ca/canadian-pentecostalism-products-9780773534575.php|title=Canadian Pentecostalism|date=9 February 2009|publisher=McGill–Queen's University Press|quote=One of the most significant transformations in twentieth-century Christianity is the emergence and development of Pentecostalism. With over five hundred million followers, it is the fastest-growing movement in the world. An incredibly diverse movement, it has influenced many sectors of Christianity, flourishing in Africa, Latin America, and Asia and having an equally significant effect on Canada.|access-date=15 February 2022|archive-date=19 July 2021|archive-url=https://web.archive.org/web/20210719115608/https://www.mqup.ca/canadian-pentecostalism-products-9780773534575.php|url-status=live}}</ref><ref>{{cite book|title=Evangelical Dictionary of Theology|first=Walter |last=A. Elwell|year= 2017| isbn= 978-1-4934-1077-4| page = |publisher=Baker Academic|quote=Pentecostalism arguably has been the fastest growing religious movement in the contemporary world|url=https://books.google.com/books?id=qsU4DgAAQBAJ&q=pentecostalism+fastest+religion+growing+movement+conversion&pg=PT1469}}</ref> this growth is primarily due to [[Conversion to Christianity|religious conversion to Pentecostal and Charismatic Christianity]].<ref>{{cite web|url=https://www.manilatimes.net/2017/11/18/opinion/columnists/topanalysis/protestantism-fastest-growing-religion-developing-world/363522/|title=Protestantism: The fastest growing religion in the developing world|date=18 November 2017|publisher=The Manila Times|quote=At the heart of this religious resurgence are Islam and Pentecostalism, a branch of Protestant Christianity. Islam grew at an annual average of 1.9 percent between 2000 and 2017, mainly as the result of a high birth rate. Pentecostalism grew at 2.2 percent each year, mainly by conversion. Half of developing-world Christians are Pentecostal, evangelical or charismatic (all branches of the faith emphasize the authority of the Bible and the need for a spiritual rebirth). Why are people so attracted to it?.|access-date=15 February 2022|archive-date=19 July 2021|archive-url=https://web.archive.org/web/20210719120305/https://www.manilatimes.net/2017/11/18/opinion/columnists/topanalysis/protestantism-fastest-growing-religion-developing-world/363522|url-status=live}}</ref><ref>{{cite magazine|url=https://www.economist.com/the-economist-explains/2017/11/09/why-is-protestantism-flourishing-in-the-developing-world |url-access=subscription|title=Why is Protestantism flourishing in the developing world?|date=18 November 2017|magazine=The Economist |quote=Pentecostalism grew at 2.2 percent each year, mainly by conversion. Half of developing-world Christians are Pentecostal, evangelical or charismatic.}}</ref> According to [[Pulitzer Center]] 35,000 people become Pentecostal or "[[Born again]]" every day.<ref>{{cite web|url=https://pulitzercenter.org/stories/pentecostalism-massive-global-growth-under-radar|title=Pentecostalism: Massive Global Growth Under the Radar|date=9 March 2015|publisher=Pulitzer Center|quote=Massive Growth Under the Radar: Each day, 35,000 people are born again through baptism with the Holy Spirit.|access-date=28 October 2022|archive-date=20 July 2021|archive-url=https://web.archive.org/web/20210720232316/https://pulitzercenter.org/stories/pentecostalism-massive-global-growth-under-radar|url-status=live}}</ref> According to scholar Keith Smith of [[Georgia State University]] "many scholars claim that Pentecostalism is the fastest growing religious phenomenon in human history",<ref name="Georgia State University"/> and according to scholar Peter L. Berger of [[Boston University]] "the spread of Pentecostal Christianity may be the fastest growing movement in the history of religion".<ref name="Georgia State University">{{cite web|url=https://scholarworks.gsu.edu/cgi/viewcontent.cgi?referer=https://www.google.com/&httpsredir=1&article=1067&context=political_science_theses|title=Max Weber and Pentecostals in Latin America: The Protestant Ethic, Social Capital and Spiritual Capital Ethic, Social Capital and Spiritual Capital|date=9 May 2016|publisher=Georgia State University|quote=The spread of Pentecostal Christianity may be the fastest growing movement in the history of religion (Berger 2009).|access-date=28 October 2022|archive-date=21 July 2021|archive-url=https://web.archive.org/web/20210721004302/https://scholarworks.gsu.edu/cgi/viewcontent.cgi?referer=https%3A%2F%2Fwww.google.com%2F&httpsredir=1&article=1067&context=political_science_theses|url-status=live}}</ref>

[[File:AFM Word And Life Boksburg worship.jpg|thumb|260px|Worship service at the Word and Life Church in [[Boksburg]], [[Apostolic Faith Mission of South Africa]].]]

In 1995, David Barrett estimated there were 217&nbsp;million "Denominational Pentecostals" throughout the world.<ref name=Synan286>Barrett's statistics found in Synan 1997, p. 286.</ref> In 2011, a [[Pew Forum]] study of global Christianity found that there were an estimated 279&nbsp;million classical Pentecostals, making 4 percent of the total world population and 12.8 percent of the world's Christian population Pentecostal.<ref name=PewGlobalChristianity67>[[Pew Forum]] on Religion and Public Life (December 19, 2011), [http://www.pewforum.org/uploadedFiles/Topics/Religious_Affiliation/Christian/Christianity-fullreport-web.pdf ''Global Christianity: A Report on the Size and Distribution of the World's Christian Population''] {{Webarchive|url=https://web.archive.org/web/20130723134849/http://www.pewforum.org/uploadedFiles/Topics/Religious_Affiliation/Christian/Christianity-fullreport-web.pdf |date=2013-07-23 }}, p. 67.</ref> The study found "Historically Pentecostal denominations" (a category that did not include independent Pentecostal churches) to be the largest Protestant denominational family.<ref name=PewGlobalChristianity70>[[Pew Forum]] 2011, p. 70.</ref>

The largest percentage of Pentecostals are found in [[Sub-Saharan Africa]] (44 percent), followed by [[the Americas]] (37 percent)<ref name="a322">{{cite book | last=Daughrity | first=D.B. | title=Christ and Culture: A Global Perspective | publisher=Taylor & Francis | year=2024 | isbn=978-1-04-015724-4 | url=https://books.google.com/books?id=YVkcEQAAQBAJ&pg=PT44 | access-date=2024-11-21 | page=44}}</ref> and Asia and the Pacific (16 percent).<ref name=PewGlobalChristianity68>[[Pew Forum]] 2011, p. 68.</ref> The movement is witnessing its greatest surge today in the [[global South]], which includes Africa, Central and Latin America, and most of Asia.<ref name=movedbythespirit >{{cite web|url=http://pewforum.org/events/?EventID=109|title=Moved by the Spirit: Pentecostal Power and Politics after 100 Years|author=Pew Forum on Religion and Public Life|date=2006-04-24|access-date=2008-09-24|archive-date=2008-11-09|archive-url=https://web.archive.org/web/20081109202127/http://pewforum.org/events/?EventID=109|url-status=live}}</ref><ref name=britannica>{{cite encyclopedia| title =Pentecostalism | encyclopedia =Britannica Concise Encyclopedia | year =2007 | url = http://www.encyclopedia.com/doc/1B1-374862.html | access-date = 2008-12-21 }}</ref> There are 740 recognized Pentecostal denominations,<ref name=NIDPCMGobalStatistics>''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Part II Global Statistics".</ref> but the movement also has a significant number of independent churches that are not organized into denominations.<ref name=RestoringtheFaith>Blumhofer 1993, p. 2.</ref>

Among the over 700 Pentecostal denominations, 240 are classified as part of [[Wesleyan]], [[Holiness Movement|Holiness]], or "[[Methodist]]ic" Pentecostalism. Until 1910, Pentecostalism was universally Wesleyan in doctrine, and Holiness Pentecostalism continues to predominate in the [[Southern United States]]. Wesleyan Pentecostals teach that there are three crisis experiences within a Christian's life: conversion, sanctification, and Spirit baptism. They inherited the [[holiness movement]]'s belief in [[entire sanctification]].<ref name="TWTHS2002"/> According to Wesleyan Pentecostals, entire sanctification is a definite event that occurs after salvation but before Spirit baptism. This inward experience cleanses and enables the believer to live a life of [[outward holiness]]. This personal cleansing prepares the believer to receive the baptism in the Holy Spirit. Holiness Pentecostal denominations include the [[Apostolic Faith Church]], [[Calvary Holiness Association]], [[Congregational Holiness Church]], [[Free Gospel Church]], [[Church of God in Christ]], [[Church of God (Cleveland, Tennessee)]], and the [[International Pentecostal Holiness Church|Pentecostal Holiness Church]].<ref name=NIDPCMGobalStatistics/><ref name=fp1>Rybarczyk in Patterson and Rybarczyk 2007, p. 4.</ref><ref>{{cite book |last1=Melton |first1=J. Gordon |title=Religious Bodies in the U.S.: A Dictionary |date=7 December 2018 |publisher=[[Routledge]] |isbn=978-1-135-52353-4}}</ref> In the United States, many Holiness Pentecostal clergy are educated at the Heritage Bible College in [[Savannah, Georgia]] and the [[Free Gospel Bible Institute]] in [[Murrysville, Pennsylvania]].<ref>{{cite web |last1=Scott |first1=Rebekah |title=Murrysville Bible school produces teachers, preachers, prophets and apostles |url=https://www.post-gazette.com/local/westmoreland/2006/01/05/Murrysville-Bible-school-produces-teachers-preachers-prophets-and-apostles/stories/200601050316 |publisher=[[Pittsburgh Post-Gazette]] |access-date=17 June 2022 |language=English |date=5 January 2006 |archive-date=17 June 2022 |archive-url=https://web.archive.org/web/20220617190715/https://www.post-gazette.com/local/westmoreland/2006/01/05/Murrysville-Bible-school-produces-teachers-preachers-prophets-and-apostles/stories/200601050316 |url-status=live }}</ref><ref name="Melton2003">{{cite book |last1=Melton |first1=J. Gordon |title=Encyclopedia of American Religions |date=2003 |publisher=Gale |isbn=978-0-7876-6384-1 |page=450}}</ref>

After [[William Howard Durham|William H. Durham]] began preaching his [[Finished Work]] doctrine in 1910, many Pentecostals rejected the Wesleyan doctrine of entire sanctification and began to teach that there were only two definite crisis experiences in the life of a Christian: conversion and Spirit baptism. These Finished Work Pentecostals (also known as "[[Baptists|Baptistic]]" or "Reformed" Pentecostals because many converts were originally drawn from [[Baptist]] and [[Presbyterian]] backgrounds) teach that a person is initially sanctified at the moment of conversion. After conversion, the believer grows in grace through a lifelong process of progressive sanctification. There are 390 denominations that adhere to the finished work position. They include the [[Assemblies of God]], the [[International Church of the Foursquare Gospel|Foursquare Gospel Church]], the [[Pentecostal Church of God]], and the [[Open Bible Churches]].<ref name=NIDPCMGobalStatistics/><ref name=fp1/>

The [[1904–1905 Welsh Revival]] laid the foundation for British Pentecostalism including a distinct family of denominations known as Apostolic Pentecostalism (not to be confused with Oneness Pentecostalism). These Pentecostals are led by a hierarchy of living apostles, prophets, and other charismatic offices. Apostolic Pentecostals are found worldwide in 30 denominations, including the [[Apostolic Church (1911 denomination)|Apostolic Church]] based in the United Kingdom.<ref name=NIDPCMGobalStatistics/>

There are 80 Pentecostal denominations that are classified as Jesus's Name or [[Oneness Pentecostalism]] (often self identifying as "Apostolic Pentecostals").<ref name=NIDPCMGobalStatistics/> These differ from the rest of Pentecostalism in several significant ways. Oneness Pentecostals reject the doctrine of the [[Trinity]]. They do not describe God as three persons but rather as three manifestations of the one living God. Oneness Pentecostals practice [[Jesus's Name doctrine|Jesus's Name Baptism]]—water baptisms performed in the name of Jesus Christ, rather than that of the Trinity. Oneness Pentecostal adherents believe repentance, baptism in Jesus's name, and Spirit baptism are all essential elements of the conversion experience.<ref name= restorefaith>Blumhofer 1993, p. 129.</ref> Oneness Pentecostals hold that repentance is necessary before baptism to make the ordinance valid, and receipt of the Holy Spirit manifested by speaking in other tongues is necessary afterwards, to complete the work of baptism. This differs from other Pentecostals, along with evangelical Christians in general, who see only repentance and faith in Christ as essential to salvation. This has resulted in Oneness believers being accused by some (including other Pentecostals) of a "works-salvation" soteriology,<ref>See, for instance, Thomas A. Fudge: ''Christianity Without the Cross: A History of Salvation in Oneness Pentecostalism''. Universal Publishers, 2003.</ref> a charge they vehemently deny. Oneness Pentecostals insist that salvation comes by grace through faith in Christ, coupled with obedience to his command to be "born of water and of the Spirit"; hence, no good works or obedience to laws or rules can save anyone.<ref>See ''Essential Doctrines of the Bible'', "New Testament Salvation", subheading "Salvation by grace through faith", Word Aflame Press, 1979.</ref> For them, baptism is not seen as a "work" but rather the indispensable means that Jesus himself provided to come into his kingdom. The major Oneness churches include the [[United Pentecostal Church International]] and the [[Pentecostal Assemblies of the World]].

In addition to the denominational Pentecostal churches, there are many Pentecostal churches that choose to exist independently of denominational oversight.<ref name=RestoringtheFaith/> Some of these churches may be doctrinally identical to the various Pentecostal denominations, while others may adopt beliefs and practices that differ considerably from classical Pentecostalism, such as [[Word of Faith]] teachings or [[Kingdom Now Theology|Kingdom Now theology]]. Some of these groups have been successful in utilizing the mass media, especially television and radio, to spread their message.<ref name=varcon33-34>Synan 1987, pp. 33–34.</ref>

According to a denomination census in 2024, the [[Assemblies of God]], the largest Pentecostal denomination in the world, has 450,106 churches and 86,143,293 members worldwide.<ref>{{cite web |url=https://ag.org/About |title=About the Assemblies of God |publisher=Assemblies of God |access-date=15 May 2025}}</ref> The other major international Pentecostal denominations are the [[Apostolic Church (1911 denomination)|Apostolic Church]] with 15,000,000 members,<ref>Marcus Jones, [https://www.premier.org.uk/News/World/Apostolic-Church-celebrates-100th-anniversary Apostolic Church celebrates 100th anniversary] {{Webarchive|url=https://web.archive.org/web/20190715152703/https://www.premier.org.uk/News/World/Apostolic-Church-celebrates-100th-anniversary |date=2019-07-15 }}, premier.org.uk, UK, July 30, 2016</ref> the [[Church of God (Cleveland)]] with 36,000 churches and 7,000,000 members,<ref>Church of God (Cleveland), [https://churchofgod.org/about/a-brief-history-of-the-church-of-god/ A BRIEF HISTORY OF THE CHURCH OF GOD] {{Webarchive|url=https://web.archive.org/web/20210123232307/http://churchofgod.org/about/a-brief-history-of-the-church-of-god/ |date=2021-01-23 }}, churchofgod.org, USA, retrieved December 5, 2020</ref> [[The Foursquare Church]] with 67,500 churches and 8,800,000 members,<ref>The Foursquare Church, [https://www.foursquare.org/about/history/ History] {{Webarchive|url=https://web.archive.org/web/20210123002703/https://www.foursquare.org/about/history/ |date=2021-01-23 }}, foursquare.org, USA, retrieved January 29, 2022</ref> and the United Pentecostal Church International with 45,521 church and 5,800,000 members.<ref>{{cite web | url=https://upci.org/stats/ | title=Stats }}</ref>

Among the censuses carried out by Pentecostal denominations published in 2020, those claiming the most members were on each continent:

In [[Africa]], the [[Redeemed Christian Church of God]],<ref>Stephen M. Cherry, Helen Rose Ebaugh, ''Global Religious Movements Across Borders: Sacred Service'', Routledge, Abingdon-on-Thames, 2016, p. 35</ref> with 14,000 churches and 5 million members.

In [[North America]], the [[Assemblies of God USA]] with 12,986 churches and 1,810,093 members.<ref>Assemblies of God USA, [https://ag.org/About/Statistics Churches and Membership and Adherents and Ministers 1960 through 2019] {{Webarchive|url=https://web.archive.org/web/20201223110408/https://ag.org/About/Statistics |date=2020-12-23 }}, ag.org, USA, retrieved December 5, 2020</ref>

In [[South America]], the [[General Convention of the Assemblies of God in Brazil]] with 12,000,000 members.<ref>G1, [http://g1.globo.com/distrito-federal/noticia/2013/04/jose-welligton-e-reeleito-presidente-da-assembleia-de-deus.html José Wellington é reeleito presidente da Assembleia de Deus] {{Webarchive|url=https://web.archive.org/web/20210202125334/http://g1.globo.com/distrito-federal/noticia/2013/04/jose-welligton-e-reeleito-presidente-da-assembleia-de-deus.html |date=2021-02-02 }}, g1.globo.com, Brazil, April 11, 2013</ref>

In [[Asia]], the [[Indonesian Bethel Church]] with 5,000 churches and 3,000,000 members.<ref>Michael Wilkinson, ''Global Pentecostal Movements: Migration, Mission, and Public Religion'', Brill, Leiden, 2012, p. 10</ref>

In [[Europe]], the [[Assemblies of God]] of France with 658 churches and 40,000 members.<ref>ADDF, [https://assemblees-de-dieu.org/aujourdhui/ Aujourd'hui] {{Webarchive|url=https://web.archive.org/web/20210122024327/https://assemblees-de-dieu.org/aujourdhui/ |date=2021-01-22 }}, assemblees-de-dieu.org, France, retrieved December 5, 2020</ref>

In [[Oceania]], the [[Australian Christian Churches]] with 1,000 churches and 375,000 members.<ref>Australian Christian Churches, [https://www.acc.org.au/about-us/ WHO WE ARE] {{Webarchive|url=https://web.archive.org/web/20210112130147/https://www.acc.org.au/about-us/ |date=2021-01-12 }}, acc.org.au, Australia, retrieved December 5, 2020</ref>

==Assessment from the social sciences==

===Zora Neale Hurston===
[[File:Peoples Church Dublin.jpg|thumb|This Pentecostal centre of worship has incorporated a populist label into its name, the Peoples Church Dublin City]] 
[[Zora Neale Hurston]] performed anthropological and sociological studies examining the spread of Pentecostalism, published posthumously in a collection of essays called ''The Sanctified Church''.<ref name="Hurston">Hurston, Zora Neale. ''The Sanctified Church'' (Berkeley, CA: Turtle Island, 1983).</ref> According to scholar of religion Ashon Crawley, Hurston's analysis is important because she understood the class struggle that this seemingly new religiocultural movement articulated: "The Sanctified Church is a protest against the high-brow tendency in Negro Protestant congregations as the Negroes gain more education and wealth."<ref name="Hurston" /> She stated that this sect was "a revitalizing element in Negro music and religion" and that this collection of groups was "putting back into Negro religion those elements which were brought over from Africa and grafted onto Christianity." Crawley would go on to argue that the shouting that Hurston documented was evidence of what Martinique psychoanalyst [[Frantz Fanon]] called the refusal of positionality wherein "no strategic position is given preference" as the creation of, the grounds for, social form.<ref>Crawley, Ashon T. 2017. ''Blackpentecostal Breath: The Aesthetics of Possibility''. New York: Fordham University Press. Page 106</ref>

===Rural Pentecostalism===

Pentecostalism is a religious phenomenon more visible in the cities. However, it has attracted significant rural populations in [[Pentecostalism in Latin America|Latin America]], Africa, and Eastern Europe. Sociologist David Martin<ref>Martin, David. 1990. Tongues of Fire: The Explosion of Protestantism in Latin America. Oxford: Blackwell. pp. 221–29</ref> has called attention on an overview on the rural Protestantism in Latin America, focusing on the indigenous and peasant conversion to Pentecostalism. The cultural change resulting from the countryside modernization has reflected on the peasant way of life. Consequently, many peasants – especially in Latin America – have experienced collective conversion to different forms of Pentecostalism and interpreted as a response to [[modernization]] in the countryside.<ref name="auto">Annis, Sheldon (2000) "Production of Christians Catholics and Protestants in a Guatemalan Town." In On Earth as It Is in Heaven: Religion in Modern Latin America, edited by Virginia Garrard-Burnett. Wilmington, DE: Rowman & Littlefield. pp. 189–218.</ref><ref name="diva-portal.org">{{cite web| url = http://uu.diva-portal.org/smash/get/diva2:1222013/FULLTEXT01.pdf| title = Alves, Leonardo Marcondes (2018). Give us this day our daily bread: The moral order of Pentecostal peasants in South Brazil. Master's thesis in Cultural Anthropology. Uppsala universitet.| access-date = 2018-12-26| archive-date = 2018-12-23| archive-url = https://web.archive.org/web/20181223233708/http://uu.diva-portal.org/smash/get/diva2:1222013/FULLTEXT01.pdf| url-status = live}}</ref><ref>{{Cite book|last1=Alves|first1=Leonardo Marcondes|title=Encyclopedia of Latin American Religions|year=2018|isbn=978-3-319-08956-0|pages=1–5|chapter=Pentecostalism in Latin America, Rural Versus Urban|doi=10.1007/978-3-319-08956-0_502-1}}</ref><ref>Chaves, Alexandre da Silva (2011) Presença Pentecostal Numa Sociedade de Transição Rural-Urbana: A Igreja Pentecostal Chegada de Cristo E Curas Divinas: Estudo de Caso. Master's thesis for Sciences of Religion. Universidade Presbiteriana Mackenzie.</ref>

Rather than a mere religious shift from folk Catholicism to Pentecostalism, Peasant Pentecostals have dealt with agency to employ many of their cultural resources to respond development projects in a modernization framework.<ref name="doi.org">{{Cite journal|last1=Chandler|first1=Paul|year=2007|title=The Moral Hazards of Christian Obligations in Brazil's Rural ''Zona'' da Mata|journal=Culture and Religion|volume=8|pages=33–50|doi=10.1080/14755610601157104|s2cid=144671783}}</ref><ref>{{Cite journal|last1=Freeman|first1=Dena|year=2013|title=Pentecostalism in a Rural Context: Dynamics of Religion and Development in Southwest Ethiopia|url=http://eprints.lse.ac.uk/67830/1/Freeman_Pentecostalism%20in%20a%20rural%20context.pdf|journal=PentecoStudies|volume=12|issue=2|pages=231–249|doi=10.1558/ptcs.v12i2.231|access-date=2019-04-02|archive-date=2019-04-12|archive-url=https://web.archive.org/web/20190412074527/http://eprints.lse.ac.uk/67830/1/Freeman_Pentecostalism%20in%20a%20rural%20context.pdf|url-status=live}}</ref><ref>FERREIRA, Fabio Alves; ALMEIDA, Milene. A mulher pentecostal na luta por terra: uma análise do assentamento Luiza Ferreira. ACENO-Revista de Antropologia do Centro-Oeste, v. 3, n. 5, p. 125–140, 2016.</ref>

Researching Guatemalan peasants and indigenous communities, Sheldon Annis<ref name="auto"/> argued that conversion to Pentecostalism was a way to quit the burdensome obligations of the cargo-system. Mayan folk Catholicism has many fiestas with a rotation leadership who must pay the costs and organize the yearly patron-saint festivities. One of the socially-accepted ways to opt out those obligations was to convert to Pentecostalism. By doing so, the Pentecostal Peasant engage in a "[[penny capitalism]]". In the same lines of moral obligations but with different mechanism economic self-help, Paul Chandler<ref name="doi.org" /> has compared the differences between Catholic and Pentecostal peasants, and has found a web of reciprocity among Catholics [[compadrazgo|compadres]], which the Pentecostals lacked. However, Alves<ref name="diva-portal.org"/> has found that the different Pentecostal congregations replaces the compadrazgo system and still provide channels to exercise the reciprocal obligations that the peasant moral economy demands.

Conversion to Pentecostalism provides a rupture with a socially disrupted past while allowing to maintain elements of the peasant ethos. Brazil has provided many cases to evaluate this thesis. Hoekstra<ref>Hoekstra, Angela (1991) "Pentecostalismo rural en Pernambuco (Brasil): algo más que una protesta simbólica." In Algo más que opio: una lectura antropológica del Pentecostalismo Latinoamericano y Caribeño, edited by Barbara Boudewijnse, André Droogers, and Frans Kamsteeg. San José, Costa Rica: Departamento Ecuménico de Investigaciones. pp. 43–56.</ref> has found out that rural Pentecostalism more as a continuity of the traditional past though with some ruptures. Anthropologist Brandão<ref>Brandão, Carlos Rodrigues. 2007. Os Deuses Do Povo. 2nd ed. Uberlândia: EDUFU.</ref> sees the small town and rural Pentecostalism as another face for folk religiosity instead of a path to modernization. With similar finding, Abumanssur<ref>{{Cite journal|last1=Abumanssur|first1=Edin Sued|year=2011|title= A conversão ao pentecostalismo em comunidades tradicionais |trans-title=The conversion to Pentecostalism in traditional communities|journal= Horizonte|volume=9|issue=22|doi=10.5752/P.2175-5841.2011v9n22p396|doi-access=free}}</ref> regards Pentecostalism as an attempt to conciliate traditional worldviews of folk religion with modernity.

Identity shift has been noticed among rural converts to Pentecostalism. Indigenous and peasant communities have found in the Pentecostal religion a new identity that helps them navigate the challenges posed by modernity.<ref>Alvarsson, Jan-Åke, and Rita Laura Segato, eds (2003) Religions in Transition: Mobility, Merging and Globalization in the Emergence of Contemporary Religious Adhesion. Acta Universitatis Upsaliensis – Uppsala Studies in Cultural Anthropology No 37. Uppsala: Uppsala universitet.</ref><ref>Althoff, Andrea. 2014. Divided by Faith and Ethnicity: Religious Pluralism and the Problem of Race in Guatemala. Vol. 62. Berlin and Boston: Walter de Gruyter.</ref><ref>Barros, Valéria Esteves Nascimento (2003) Da Casa de Rezas à Congregação Cristã no Brasil: O Pentecostalismo Guarani na Terra Indígena Laranjinha/PR. Master's thesis in Social Anthropology. Universidade Federal de Santa Catarina.</ref><ref>{{cite web| url = http://www.diva-portal.org/smash/get/diva2:130447/FULLTEXT01.pdf| title = Kristek, Gabriela (2005) 'We Are New People Now' Pentecostalism as a Means of Ethnic Continuity and Social Acceptance among the Wichí of Argentina. Master's thesis in Cultural Anthropology. Uppsala universitet.| access-date = 2018-12-26| archive-date = 2019-04-12| archive-url = https://web.archive.org/web/20190412074528/http://www.diva-portal.org/smash/get/diva2:130447/FULLTEXT01.pdf| url-status = live}}</ref> This identity shift corroborates the thesis that the peasant Pentecostals pave their own ways when facing modernization.

== Pentecostalism in Academia ==
At the heart of Pentecostalism's distinctive doctrine is a divergence from the typical understanding of the function of the Holy Spirit in the life of a believer<ref>{{Cite book |last=Dunn |first=James D. G. |url=http://archive.org/details/baptisminholyspi0000dunn |title=Baptism in the Holy Spirit : a re-examination of the New Testament teaching on the gift of the Spirit in relation to pentecostalism today |date=1970 |publisher=Naperville, Ill. : A.R. Allenson |others=Internet Archive |isbn=978-0-8401-3065-5 |edition=1 |pages=2, 4}}</ref>. This nuanced approach to the function of the Holy Spirit is based on the Day of Pentecost narrative from Acts 2 and has caused significant tension with other Christian traditions.<ref>{{Cite book |last=Mittelstadt |first=Martin William |title=Reading Luke-Acts in the pentecostal tradition |date=2010 |publisher=CPT Press |isbn=978-0-9819651-7-8 |location=Cleveland, Tennessee |pages=3–4}}</ref> Thus, foundational Pentecostal scholarship explores how a Pentecostal understands the function of the Holy Spirit, the [[Hermeneutics|hermenuetical]] apparatus a Pentecostal may use to interpret and [[Expository preaching|exposit]] the Day of Pentecost narrative, the resulting Pentecostal [[Ecclesiology|ecclessiology]] and its significance. [[Roger Stronstad]] with his ''The Charismatic Theology of St. Luke''<ref>{{Cite book |last1=Stronstad |first1=Roger |title=The Charismatic Theology of St. Luke: Trajectories from the Old Testament to Luke-Acts |last2=Powell |first2=Mark |date=2014 |publisher=Baker Academic |isbn=978-0-8010-4858-6 |edition=2nd |location=Grand Rapids}}</ref> serves as the progenitor of Pentecostal scholarship.

== Controversies and criticism==
Various Christian groups have criticized the Pentecostal and charismatic movement for too much attention to [[mysticism|mystical]] manifestations, such as [[glossolalia]] (which, for a believer, would be the obligatory sign of a [[baptism with the Holy Spirit]]); along with falls to the ground, moans and cries during worship services, as well as [[anti-intellectualism]].<ref>Wolfgang Vondey, ''Pentecostalism: A Guide for the Perplexed'', A&C Black, UK, 2012, p. 37–38</ref>

A particularly controversial doctrine in the Evangelical Churches is that of the [[prosperity theology]], which spread in the 1970s and 1980s in the United States, mainly through Pentecostals and [[Charismatic Christianity|charismatic]] [[televangelist]]s.<ref>Kate Bowler, ''Blessed: A History of the American Prosperity Gospel'', OUP USA, USA, 2013, p. 73</ref><ref>Randall Herbert Balmer, ''Encyclopedia of Evangelicalism: Revised and expanded edition'', Baylor University Press, USA, 2004, p. 562</ref> This doctrine is centered on the teaching of [[Christian faith]] as a means to enrich oneself financially and materially through a "positive confession" and a contribution to Christian [[Minister (Christianity)|ministries]].<ref>Kate Bowler, ''Blessed: A History of the American Prosperity Gospel'', OUP USA, USA, 2013, p. 59</ref> Promises of [[divine healing]] and [[Prosperity theology|prosperity]] are guaranteed in exchange for certain amounts of donation.<ref>Bob Smietana, 
[https://www.christianitytoday.com/news/2018/july/prosperity-gospel-survey-churchgoers-prosper-tithe-blessing.html Prosperity Gospel Taught to 4 in 10 Evangelical Churchgoers] {{Webarchive|url=https://web.archive.org/web/20201201180043/https://www.christianitytoday.com/news/2018/july/prosperity-gospel-survey-churchgoers-prosper-tithe-blessing.html |date=2020-12-01 }}, christianitytoday.com, USA, July 31, 2018</ref><ref>Kate Shellnutt, [https://www.christianitytoday.com/ct/2016/june-web-only/faithful-tithing-now-comes-with-money-back-guarantee.html When Tithing Comes With a Money-Back Guarantee] {{Webarchive|url=https://web.archive.org/web/20201108091347/https://www.christianitytoday.com/ct/2016/june-web-only/faithful-tithing-now-comes-with-money-back-guarantee.html |date=2020-11-08 }}, christianitytoday.com, USA, June 28, 2016</ref> Some pastors threaten those who do not [[tithe]] with curses, attacks from the devil and poverty.<ref>Eniola Akinkuotu, [https://punchng.com/youre-under-financial-curse-if-you-dont-pay-tithe-oyedepo-2/ You're under financial curse if you don't pay tithe – Oyedepo] {{Webarchive|url=https://web.archive.org/web/20221018161332/https://punchng.com/youre-under-financial-curse-if-you-dont-pay-tithe-oyedepo-2/ |date=2022-10-18 }}, punchng.com, Nigeria, July 18, 2020</ref><ref>Raoul Mbog, [https://www.lemonde.fr/afrique/article/2015/12/25/le-juteux-business-du-pasteur-evangelique-dieunedort-kamdem_4838146_3212.html Le juteux business du pasteur évangélique Dieunedort Kamdem] {{Webarchive|url=https://web.archive.org/web/20200216010750/https://www.lemonde.fr/afrique/article/2015/12/25/le-juteux-business-du-pasteur-evangelique-dieunedort-kamdem_4838146_3212.html |date=2020-02-16 }}, lemonde.fr, France, December 25, 2015</ref> The collections of offerings are multiple or separated in various baskets or envelopes to stimulate the contributions of the faithful.<ref>Yannick Fer, [http://halshs.archives-ouvertes.fr/docs/00/55/31/93/PDF/YF_session_30-43.pdf Le système pentecôtiste de gestion de l'argent : Entre illusion subjective et rationalité institutionnelle] {{Webarchive|url=https://web.archive.org/web/20141006133644/http://halshs.archives-ouvertes.fr/docs/00/55/31/93/PDF/YF_session_30-43.pdf |date=2014-10-06 }}, Congrès de l'association française de sociologie (AFS), France, 2011, p. 7–8</ref><ref name="connectionivoirienne.net">Serge Alain Koffi, [https://www.connectionivoirienne.net/2021/04/04/proliferation-des-eglises-evangeliques-en-cote-divoire-le-reveil-du-business-spirituel-enquete/ Prolifération des églises évangéliques en Côte d'Ivoire: Le réveil du business spirituel (ENQUÊTE)] {{Webarchive|url=https://web.archive.org/web/20221121160547/https://www.connectionivoirienne.net/2021/04/04/proliferation-des-eglises-evangeliques-en-cote-divoire-le-reveil-du-business-spirituel-enquete/ |date=2022-11-21 }}, connectionivoirienne.net, Ivory Coast, April 04, 2021</ref> The offerings and the tithe occupies a lot of time in some worship services.<ref name="connectionivoirienne.net"/> Often associated with the mandatory tithe, this doctrine is sometimes compared to a [[Business plan|religious business]].<ref>Laurie Goodstein, [https://www.nytimes.com/2009/08/16/us/16gospel.html Believers Invest in the Gospel of Getting Rich] {{Webarchive|url=https://web.archive.org/web/20191001174224/https://www.nytimes.com/2009/08/16/us/16gospel.html |date=2019-10-01 }}, nytimes.com, USA, August 15, 2009</ref><ref>Jean-Christophe Laurence, [http://www.lapresse.ca/actualites/national/201011/17/01-4343412-le-business-religieux.php Le business religieux] {{Webarchive|url=https://web.archive.org/web/20141006081405/http://www.lapresse.ca/actualites/national/201011/17/01-4343412-le-business-religieux.php |date=2014-10-06 }}, lapresse.ca, Canada, November 17, 2010</ref><ref>Trésor Kibangula, [https://www.jeuneafrique.com/134687/politique/rdc-pasteur-un-job-en-or/ RDC : pasteur, un job en or] {{Webarchive|url=https://web.archive.org/web/20210211073851/https://www.jeuneafrique.com/134687/politique/rdc-pasteur-un-job-en-or/ |date=2021-02-11 }}, jeuneafrique.com, France, February 06, 2014</ref> In 2012, the National Council of Evangelicals of France published a document denouncing this doctrine, mentioning that prosperity was indeed possible for a believer, but that this theology taken to the extreme leads to materialism and to [[idolatry]], which is not the purpose of the gospel.<ref>Henrik Lindell, [http://www.lavie.fr/religion/protestantisme/theologie-de-la-prosperite-quand-dieu-devient-un-distributeur-de-miracles-08-08-2012-29858_18.php Théologie de la prospérité : quand Dieu devient un distributeur de miracles] {{Webarchive|url=https://web.archive.org/web/20160808150812/http://www.lavie.fr/religion/protestantisme/theologie-de-la-prosperite-quand-dieu-devient-un-distributeur-de-miracles-08-08-2012-29858_18.php |date=2016-08-08 }}, lavie.fr, France, August 8, 2012</ref><ref>AFP, [http://www.lepoint.fr/societe/le-ruineux-evangile-des-theologiens-de-la-prosperite-26-03-2013-1646315_23.php Le ruineux Evangile des "théologiens de la prospérité"] {{Webarchive|url=https://web.archive.org/web/20160112190811/http://www.lepoint.fr/societe/le-ruineux-evangile-des-theologiens-de-la-prosperite-26-03-2013-1646315_23.php |date=2016-01-12 }}, lepoint.fr, France, March 26, 2013</ref> Pentecostal pastors adhering to prosperity theology have been criticized by journalists for their lavish lifestyle (luxury clothes, big houses, [[high end]] cars, private aircraft, etc.).<ref>Cathleen Falsani, [https://www.ocregister.com/2013/10/07/falsani-get-real-preachers-of-la/ Falsani: Get real, 'Preachers of L.A.'] {{Webarchive|url=https://web.archive.org/web/20201103200617/https://www.ocregister.com/2013/10/07/falsani-get-real-preachers-of-la/ |date=2020-11-03 }}, ocregister.com, USA, October 7, 2013</ref>

In Pentecostalism, rifts accompanied the teaching of [[faith healing]]. In some churches, pricing for prayer against promises of healing has been observed.<ref name="auto"/> Some [[pastors]] and [[evangelism|evangelists]] have been charged with claiming false healings.<ref>BBC, [https://www.bbc.com/afrique/region-47138902 Un pasteur qui 'prétend guérir' le Sida condamné au Zimbabwe] {{Webarchive|url=https://web.archive.org/web/20201121155116/https://www.bbc.com/afrique/region-47138902 |date=2020-11-21 }}, bbc.com, UK, February 6, 2019</ref><ref>Bbc, [https://www.bbc.com/news/world-africa-47370398 South Africa funeral firm to sue pastor for 'resurrection stunt'] {{Webarchive|url=https://web.archive.org/web/20201211132641/https://www.bbc.com/news/world-africa-47370398 |date=2020-12-11 }}, bbc.com, UK, February 26, 2018</ref> Some churches have advised their members against [[vaccination]] or other [[medicine]], stating that it is for those weak in the faith and that with a positive confession, they would be immune from the disease.<ref>Marwa Eltagouri, [https://www.washingtonpost.com/news/acts-of-faith/wp/2018/02/06/televangelist-suggests-alternate-flu-shot-inoculate-yourself-with-the-word-of-god A televangelist's flu-season advice: 'Inoculate yourself with the word of God'] {{Webarchive|url=https://web.archive.org/web/20180927160625/https://www.washingtonpost.com/news/acts-of-faith/wp/2018/02/06/televangelist-suggests-alternate-flu-shot-inoculate-yourself-with-the-word-of-god/ |date=2018-09-27 }}, cnn.com, USA, February 6, 2018</ref><ref>Richard Burgess, ''Nigeria's Christian Revolution'', Wipf and Stock Publishers, USA, 2008, p. 225</ref> Pentecostal churches that discourage the use of medicine have caused preventable deaths, sometimes leading to parents being sentenced to prison for the deaths of their children.<ref>{{cite news |last1=Crombie |first1=Noelle |title=Followers of Christ criminal investigations: A history |url=https://www.oregonlive.com/oregon-city/2017/03/followers_of_christ_investigat.html |newspaper=[[The Oregonian]] |access-date=19 September 2023 |language=en |date=11 March 2017}}</ref> This position is not representative of most Pentecostal churches.{{citation needed|date=February 2024}} "The Miraculous Healing", published in 2015 by the {{ill|National Council of Evangelicals of France|fr|Conseil national des évangéliques de France}}, describes [[medicine]] as one of the gifts given by God to humanity.<ref>Serge Carrel, [https://lafree.ch/info/un-texte-du-cnef-pour-dialoguer-autour-de-la-guerison Un texte du CNEF pour dialoguer autour de la guérison] {{Webarchive|url=https://web.archive.org/web/20201008202027/https://lafree.ch/info/un-texte-du-cnef-pour-dialoguer-autour-de-la-guerison |date=2020-10-08 }}, lafree.ch, Switzerland, 13 May 2016</ref><ref>CNEF, [https://www.lecnef.org/page/510844-comite-theologique La guérison miraculeuse] {{Webarchive|url=https://web.archive.org/web/20210201171336/https://www.lecnef.org/page/510844-comite-theologique |date=2021-02-01 }}, lecnef.org, France, June 2015</ref> Churches and certain evangelical humanitarian organizations are also involved in medical health programs.<ref>Stephen Offutt, ''New Centers of Global Evangelicalism in Latin America and Africa'', Cambridge University Press, UK, 2015, p. 143</ref><ref>Melani McAlister, ''The Kingdom of God Has No Borders: A Global History of American Evangelicals'', Oxford University Press, USA, 2018, p. 223, 256</ref><ref>Sharon Henderson Callahan, ''Religious Leadership: A Reference Handbook'', SAGE Publications, USA, 2013, p. 494</ref>

In Pentecostalism, health and sickness is understood holistically. They are not just physical, concurrently, psychological and spiritual, i.e. diseases and despair are from evil forces; devil, sin. Through spiritual intimacy with ultimate divinity any illness can be healed. Today's Pentecostals accept biomedicine, but believe that divine intervention heals even where biomedicine fails. But critics argue that Pentecostal healers induce merely a placebo effect. In the anthropological view, the placebo effect mirrors that humans are a "socio-psycho-physical entity", thus through symbolic manipulation i.e. strong belief on divinity, rituals and miracles, it may induce an actual healing effect on the physical level.<ref>{{Cite journal |last=Stolz |first=J. |date=2011-04-20 |title="All Things Are Possible": Towards a Sociological Explanation of Pentecostal Miracles and Healings |url=http://dx.doi.org/10.1093/socrel/srr019 |journal=Sociology of Religion |volume=72 |issue=4 |pages=456–482 |doi=10.1093/socrel/srr019 |issn=1069-4404}}</ref> In Pentecostalism, healing mainly is a spiritual experience.<ref name=":0">{{Cite journal |last=Dein |first=Simon |date=2020-09-13 |title=Religious healing and mental health |url=https://www.tandfonline.com/doi/full/10.1080/13674676.2020.1834220 |journal=Mental Health, Religion & Culture |language=en |volume=23 |issue=8 |pages=657–665 |doi=10.1080/13674676.2020.1834220 |issn=1367-4676|url-access=subscription }}</ref> Being worthy of having an intimacy with God (i.e. ability to confess, forgiveness) gives a cathartic effect<ref name=":1">{{Cite book |last=Gunther |first=Brown |title=Global Pentecostal and charismatic healing. |publisher=Oxford University Press. |year=2011}}</ref> which leads to inner healing; accepting of self, healing from memories, which cleanse the root of emotional wounds and sufferings.<ref name=":0" /> Divine healing also addresses socially born distresses; socio gender inequalities, racial hatreds which often emerge as physical ailments<ref name=":1" /> by empowering patients.

Pentecostalism's divine healing practice is frequently dismissed as emotional or illogical, yet anthropological research reveals its profound cultural and social significance. Hefner<ref>{{cite book |last1=Hefner |first1=R.W |title='Religious resurgence in contemporary Asia: Southeast Asian perspectives on capitalism, the state, and the new piety' |date=1998 |pages=576–593 |edition=Journal of Asian Studies}}</ref> demonstrates how deeply rooted Pentecostal healing is in the social structures of countries like Indonesia. Healing techniques are not superstitious; rather, they are an expression of, and response to local power structures and social hierarchies. By functioning as tools for negotiating social roles and upholding communal ties, they show that these activities address genuine social issues and are not isolated from ordinary life.
Meyer<ref>{{cite book |last1=Meyer |first1=B |title='Christianity in Africa: From African Independent to Pentecostal-Charismatic Churches,' |date=2004 |pages=447–474 |edition=Annual Review of Anthropology 33}}</ref> shows how Pentecostal healing has a similar entanglement with broader cultural frameworks. Giving them a sense of empowerment dispels the notion that these activities are only a means of escape and group support. 
The focus on divine healing frequently reflects cultural perspectives on health and wellbeing, where social and spiritual dimensions are vital to comprehending and regulating health. Even while Pentecostals occasionally choose not to receive traditional medical care, this decision is influenced by a larger cultural framework that places a high importance on spiritual guidance and communal support.

Pentecostalism's doctrine belief in faith healing has been criticized for more than just its aversion to modern medicine, their tendency to attribute mental health conditions to demonic activity has also been questioned.<ref>{{Cite journal |last=Dein |first=Simon |date=2020 |title=Religious healing and mental health |url=https://doi.org/10.1080/13674676.2020.1834220 |journal=Mental Health, Religion & Culture |volume=23 |issue=8 |pages=657–665 |doi=10.1080/13674676.2020.1834220 |via=Taylor & Francis|url-access=subscription }}</ref> Faith healing has been the subject of numerous studies with a vast number of scholars aiming to either debunk or prove the effects of its use. One study however aimed rather to explore faith healing as a social construction. The study tracked the healing progress of over 100 participants. Throughout the study a significant number of participants went on to redefine their problem, such as one woman whose original problem was severe back pain; however at the conclusion of the study, she claims her troublesome relationship with her son was healed. Further the study found a correlation between those who redefine their issue and those who are more likely to claim they were healed. These findings suggest that these healings may not be a result of divine intervention. Glik<ref>{{Cite journal |last=Glik |first=Deborah C. |date=1990 |title=The redefinition of the situation: the social construction of spiritual healing experiences. |url=http://dx.doi.org/10.1111/1467-9566.ep11376371 |journal=Sociology of Health and Illness |volume=12 |issue=2 |pages=151–168 |doi=10.1111/1467-9566.ep11376371 |issn=0141-9889}}</ref> stated that "redefinitions may mirror therapeutic processes of self-discovery" meaning these acts of faith healing may simply be the result of self-growth or the result of the restructure of one's world view as they progress into a religious world view.

==People==
<!-- Note to Editors: Names in these lists should be ordered alphabetically by last name. If you add a name please ensure it is placed in order. Thanks. -->

===Forerunners===
*[[William Boardman]] (1810–1886)
* [[Alexander Boddy]] (1854–1930)
* [[John Alexander Dowie]] (1848–1907)
* [[Henry Drummond (1786–1860)|Henry Drummond]] (1786–1860)
* [[Edward Irving]] (1792–1834)
* [[Andrew Murray (minister)|Andrew Murray]] (1828–1917)
*[[Phoebe Palmer]] (1807–1874)
* [[Jessie Penn-Lewis]] (1861–1927)
* [[Evan Roberts (minister)|Evan Roberts]] (1878–1951)
* [[Albert Benjamin Simpson]] (1843–1919)
* [[Latter Rain (1880s movement)|Richard Green Spurling]] father (1810–1891) and son (1857–1935)
* [[James Haldane Stewart]] (1778–1854)

===Leaders===
* [[A. A. Allen]] (1911–1970) – Healing tent evangelist of the 1950s and 1960s
* [[Yiye Ávila]] (1925–2013) – [[Puerto Ricans|Puerto Rican]] Pentecostal evangelist of the late 20th century
* [[Joseph Ayo Babalola]] (1904–1959) – Oke – Ooye, Ilesa revivalist in 1930, and spiritual founder of [[Christ Apostolic Church]]
* [[Reinhard Bonnke]] (1940–2019) – Evangelist
* [[William M. Branham]] (1909–1965) – American healing evangelist of the mid-20th century, generally acknowledged as initiating the post-World War II [[Healing Revival|healing revival]]
* [[David Yonggi Cho]] (1936–2021) – Senior pastor and founder of the [[Yoido Full Gospel Church]] ([[Assemblies of God]]) in [[Seoul]], [[South Korea]], the world's largest congregation
* [[Jack Coe]] (1918–1956) – Healing tent evangelist of the 1950s
* [[Donnie Copeland]] (born 1961) – Pastor of Apostolic Church of [[North Little Rock, Arkansas|North Little Rock]], [[Arkansas]], and [[Republican Party (United States)|Republican]] member of the [[Arkansas House of Representatives]]<ref>{{cite web|url=http://www.arkansashouse.org/member/355/Donnie-Copeland|title=Donnie Copeland|publisher=arkansashouse.org|access-date=April 18, 2016|archive-url=https://web.archive.org/web/20160509011954/http://www.arkansashouse.org/member/355/Donnie-Copeland|archive-date=May 9, 2016}}</ref>
* [[Margaret Court]] (born 1942) – Tennis champion in the 1960s and 1970s and founder of Victory Life Centre in [[Perth]], Australia; became a pastor in 1991
* [[Luigi Francescon]] (1866–1964) – Missionary and pioneer of the Italian Pentecostal Movement
* [[Donald Gee]] (1891–1966) – Early Pentecostal bible teacher in UK; "the apostle of balance"
* [[Benny Hinn]] (born 1952) – [[Evangelism|Evangelist]]
* [[Rex Humbard]] (1919–2007) – TV evangelist, 1950s–1970s
* [[George Jeffreys (pastor)|George Jeffreys]] (1889–1962) – Founder of the [[Elim Foursquare Gospel Alliance]] and the Bible-Pattern Church Fellowship (UK)
* [[E. W. Kenyon]] (1867–1948) – A major leader in what became the Word of Faith movement; had a particularly strong influence on [[Kenneth Hagin]]'s theology and ministry
* [[Kathryn Kuhlman]] (1907–1976) – Evangelist who brought Pentecostalism into the mainstream denominations
* [[Gerald Archie Mangun]] (1919–2010) – American evangelist, pastor, who built one of the largest churches within the [[United Pentecostal Church International]]
* [[Charles Harrison Mason]] (1864–1961) – the founder of the [[Church of God In Christ]]
* [[James McKeown (missionary)|James McKeown]] (1937–1982) – Irish missionary in [[Ghana]], founder of [[The Church of Pentecost]]
* [[Aimee Semple McPherson]] (1890–1944) – Evangelist, pastor, and organizer of the [[International Church of the Foursquare Gospel]]
* [[Charles Fox Parham]] (1873–1929) – Father of the Apostolic Faith movement 
* [[David du Plessis]] (1905–1987) – South-African Pentecostal church leader, one of the founders of the Charismatic movement
* [[Oral Roberts]] (1918–2009) – Healing tent evangelist who made the transition to [[televangelism]]
* [[Bishop Ida Robinson]] (1891–1946) – Founder of the [[Mount Sinai Holy Church of America]]
* [[William J. Seymour]] (1870–1922) – Father of Global and Modern Pentecostalism, Azusa Street Mission founder ([[Azusa Street Revival]])
* [[Jimmy Swaggart]] (1935–2025) – TV evangelist, pastor, musician
* [[Ambrose Jessup Tomlinson|Ambrose Jessup ("AJ") Tomlinson]] (1865–1943) leader of [[Church of God (Cleveland, Tennessee)|"Church of God"]] movement from 1903 until 1923, and of a minority grouping (now called [[Church of God of Prophecy]]) from 1923 until his death in 1943
* [[Smith Wigglesworth]] (1859–1947) – British evangelist
* [[Maria Woodworth-Etter]] (1844–1924) – Healing evangelist

==See also==
{{Portal|Christianity|Evangelical Christianity|}}
* [[Cessationism versus Continuationism]]
* [[Direct revelation]]
* [[List of Pentecostal and Full Gospel Churches]]
* [[Redemption Hymnal]]
* [[Renewal theologian]]
* [[Snake handling in Christianity]]
* [[Worship]]

==References==
{{Reflist}}

==Bibliography==
{{div col|colwidth=30em}}
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* {{Citation | first = Edith L. | last = Blumhofer | title = Pentecost in My Soul: Explorations in the Meaning of Pentecostal Experience in the Early Assemblies of God | place = Springfield, Missouri | publisher = Gospel Publishing House | year = 1989 | isbn = 0-88243-646-5}}.
* {{Citation | first = Edith L. | last = Blumhofer | title = The Assemblies of God:A Chapter in the Story of America Pentecostalism, Volume 1{{snd}}To 1941 | place = Springfield, Missouri | publisher = Gospel Publishing House | year = 1989 | isbn = 0-88243-457-8}}.
* {{Citation | first = Edith L. | last = Blumhofer | url = https://books.google.com/books?id=tKuTIfCPeJwC&q=Restoring+the+Faith | title = Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture | place = Urbana and Chicago, Illinois | publisher = University of Illinois Press | year = 1993 | isbn = 978-0-252-06281-0}}.
* {{Citation | first1 = Stanley M. | last1 = Burgess | first2 = Eduard M. | last2 = Van der Maas | title = The New International Dictionary of Pentecostal and Charismatic Movements | place = Grand Rapids | publisher = Zondervan | year = 2002 }}.
* {{Citation | last = Dayton | first = Donald W. | title = Theological Roots of Pentecostalism | journal = Pneuma: The Journal of the Society for Pentecostal Studies | volume = 2 | issue = 1 | pages = 3–21 | date = Spring 1980 | doi = 10.1163/157007480x00017}}.
* {{Citation | first1 = Guy P. | last1 = Duffield | first2 = Nathaniel M. | last2 = Van Cleave | title = Foundations of Pentecostal Theology | place = Los Angeles | publisher = Foursquare Media | year = 1983 | isbn = 978-1-59979-3368}}.
* {{Citation | first = Mark | last = Evans | title = Open Up the Doors: Music in the Modern Church | place = London | publisher = Equinox Publishing Ltd. | year = 2006 | isbn = 978-1-84553187-4}}.
* {{Citation | first = Donald | last = Gee | title = Concerning Spiritual Gifts | place = Springfield, Missouri | publisher = Gospel Publishing House | year = 1980| isbn = 0-88243-486-1}}.
* {{Citation | first=Wilfred Jr. | last=Graves | title = In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person | place = PA | publisher = Destiny Image Publishers, Inc. | year = 2011 | isbn = 978-0-7684-3794-2}}.
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* {{Citation | first = Stanley M. | last = Horton | title = What the Bible Says about the Holy Spirit | place = Springfield, Missouri | publisher = Gospel Publishing House | year = 2005 | edition = revised | isbn = 0-88243-359-8}}.
* {{Citation | first = Calvin M. | last = Johansson | contribution = Music in the Pentecostal Movement | editor1-last = Patterson | editor1-first = Eric | editor2-last = Rybarczyk | editor2-first = Edmund | url = https://books.google.com/books?id=ZOSjBO-vVZQC | title = The Future of Pentecostalism in the United States | place = New York | publisher = Lexington Books | year = 2007| isbn = 978-0-7391-2102-3}}.
* {{Citation | title = The Concise Oxford Dictionary of the Christian Church | edition = 3rd | editor-last = Livingstone | editor-first = E. A. | publisher = Oxford University Press | date = 2013}}
* {{Citation | last = Macchia | first = Frank D. | title = God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States | journal = Pneuma: The Journal of the Society for Pentecostal Studies | volume = 18 | issue= 1 | pages = 33–54 | date = Spring 1996 | doi = 10.1163/157007496x00047}}.
* {{Citation | first = Frank D. | last = Macchia | title = Baptized in the Spirit: A Global Pentecostal Theology | place = Grand Rapids, Michigan | publisher = Zondervan | year = 2006 | isbn = 978-0-310-25236-8}}.
* {{Citation | last = McGee | first = Gary B. | title = 'Latter Rain' Falling in the East: Early-Twentieth-Century Pentecostalism in India and the Debate over Speaking in Tongues | journal = Church History | volume = 68 | issue= 3 | pages = 648–665 | date = September 1999| doi = 10.2307/3170042 | jstor = 3170042 | s2cid = 162798722 }}.
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* {{Citation | first1 = Margaret M. | last1 = Poloma | first2 = John C. | last2 = Green | title = The Assemblies of God: Godly Love and the Revitalization of American Pentecostalism | place = New York | publisher = New York University Press | year = 2010 }}.
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* {{Citation | last=Robeck | first=Cecil M. Jr. | title = Written Prophecies: A Question of Authority | journal = Pneuma: The Journal of the Society for Pentecostal Studies | volume = 2 | issue= 1 | pages = 26–45 | date = Fall 1980 | doi = 10.1163/157007480x00080}}.
* {{Citation | last=Robeck | first=Cecil M. Jr. | title = An Emerging Magisterium? The Case of the Assemblies of God | journal = Pneuma: The Journal of the Society for Pentecostal Studies | volume = 25 | issue= 2 | pages = 164–215 | date = Fall 2003 | doi = 10.1163/157007403776113224}}.
* {{Citation | first=Cecil M. Jr. | last=Robeck | title = The Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement | place = Nashville, Tennessee | publisher = Thomas Nelson, Inc. | year = 2006 }}.
* [http://faithsaves.net/sanctification-baptist-higher-life-3/ Ross, Thomas D., "The Doctrine of Sanctification." Ph. D. Diss., Great Plains Baptist Divinity School, 2015.]
* {{Citation | first = Edmund | last = Rybarczyk | contribution = Introduction: American Pentecostalism: Challenges and Temptations | editor1-last = Patterson | editor1-first = Eric | editor2-last = Rybarczyk | editor2-first = Edmund | url = https://books.google.com/books?id=ZOSjBO-vVZQC | title = The Future of Pentecostalism in the United States | place = New York | publisher = Lexington Books | year = 2007| isbn = 978-0-7391-2102-3}}.
* {{Citation|author1-link=H. Vinson Synan | last = Synan | first = Vinson | title = Pentecostalism: Varieties and Contributions | journal = Pneuma: The Journal of the Society for Pentecostal Studies | volume = 9 | pages = 31–49 | date = Fall 1987 | doi = 10.1163/157007487x00047}}.
* {{Citation | first = Vinson | last = Synan | title = The Holiness–Pentecostal Tradition: Charismatic Movements in the Twentieth Century | place = Grand Rapids, Michigan | publisher = William B. Eerdmans Publishing Company | year = 1997 | isbn = 978-0-8028-4103-2}}.
* {{Citation | first = Grant | last = Wacker | title = Heaven Below: Earlier Pentecostals and American Culture | place = Cambridge, Massachusetts | publisher = Harvard University Press | year = 2001 }}.
{{div col end}}

==Further reading==
* Alexander, Paul. [http://www.cascadiapublishinghouse.com/ptw/ptw.htm ''Peace to War: Shifting Allegiances in the Assemblies of God'']. Telford, Pennsylvania: Cascadia Publishing/Herald Press, 2009.
* Alexander, Paul. [http://www.josseybass.com/WileyCDA/WileyTitle/productCd-0470183969.html ''Signs and Wonders: Why Pentecostalism is the World's Fastest Growing Faith'']. San Francisco, California: Jossey-Bass, 2009.
* Blanton, Anderson. ''Hittin' the Prayer Bones: Materiality of Spirit in the Pentecostal South.'' (U of North Carolina Press, 2015) 222 pp
* Brewster, P. S. ''Pentecostal Doctrine''. Grenehurst Press, United Kingdom, May 1976. {{ISBN|978-0-905857-00-8}}.
* Campbell, Marne L. "'The Newest Religious Sect Has Started in Los Angeles': Race, Class, Ethnicity, and the Origins of the Pentecostal Movement, 1906–1913", ''The Journal of African American History'' 95#1 (2010), pp.&nbsp;1–25 [https://www.jstor.org/stable/10.5323/jafriamerhist.95.1.0001 in JSTOR]
* Clement, Arthur J. ''Pentecost or Pretense?: an Examination of the Pentecostal and Charismatic Movements''. Milwaukee, Wis.: Northwestern Publishing House, 1981. 255 [1] p. {{ISBN|0-8100-0118-7}}
* Clifton, Shane Jack. [https://web.archive.org/web/20091112031940/http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp78.25092005/02wholex.pdf "An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia"]. PhD thesis, Australian Catholic University, 2005.
* Cruz, Samuel. ''Masked Africanisms: Puerto Rican Pentecostalism''. Kendall/Hunt Publishing Company, 2005. {{ISBN|0-7575-2181-9}}.
* [[Walter Hollenweger|Hollenweger, Walter]]. ''The Pentecostals: The Charismatic Movement in the Churches''. Minneapolis: Augsburg Publishing House, 1972. 255, [1] p. {{ISBN|0-8066-1210-X}}.
* Hollenweger, Walter. ''Pentecostalism : Origins and Developments Worldwide''. Peabody, Massachusetts: Hendrickson Publishers, 1997. {{ISBN|0-943575-36-2}}.
* Knox, Ronald. ''Enthusiasm: a Chapter in the History of Religion, with Special Reference to the XVII and XVIII Centuries''. Oxford, Eng.: Oxford University Press, 1950. viii, 622 pp.
* Lewis, Meharry H. ''Mary Lena Lewis Tate: Vision!, A Biography of the Founder and History of the Church of the Living God, the Pillar and Ground of the Truth, Inc''. Nashville, Tennessee: The New and Living Way Publishing Company, 2005. {{ISBN|0-910003-08-4}}.
* Malcomson, Keith. [http://www.pentecostalpioneers.org/catalog.html ''Pentecostal Pioneers Remembered: British and Irish Pioneers of Pentecost''] {{Webarchive|url=https://web.archive.org/web/20140815030734/http://www.pentecostalpioneers.org/catalog.html |date=2014-08-15 }}. 2008.
* Mendiola, Kelly Willis. [http://worldcat.org/oclc/53825039&referer=brief_results OCLC 56818195 ''The Hand of a Woman: Four Holiness-Pentecostal Evangelists and American Culture, 1840–1930'']. PhD thesis, University of Texas at Austin, 2002.
* Miller, Donald E. and Tetsunao Yamamori. ''Global Pentecostalism: The New Face of Christian Social Engagement''. Berkeley, California: [[University of California Press]], 2007.
* Olowe, Abi Olowe. ''Great Revivals, Great Revivalist – Joseph Ayo Babalola''. Omega Publishers, 2007.
* {{cite journal | last1 = Osinulu | first1 = Adedamola | year = 2017 | title = A transnational history of Pentecostalism in West Africa | journal = History Compass | volume = 15 | issue = 6| article-number = e12386| doi = 10.1111/hic3.12386 }}
* Ramírez, Daniel. ''Migrating Faith: Pentecostalism in the United States and Mexico in the Twentieth Century'' (2015)
* Robins, R. G. [http://www.us.oup.com/us/catalog/general/subject/ReligionTheology/American/~~/dmlldz11c2EmY2k9OTc4MDE5NTE2NTkxMw== ''A. J. Tomlinson: Plainfolk Modernist'']. New York, NY: Oxford University Press, 2004.
* Robins, R. G. [http://www.abc-clio.com/product.aspx?id=52819 ''Pentecostalism in America''] {{Webarchive|url=https://web.archive.org/web/20140808044809/http://www.abc-clio.com/product.aspx?id=52819 |date=2014-08-08 }}. Santa Barbara, CA: Praeger/ABC-CLIO, 2010.
* Steel, Matthew. "Pentecostalism in Zambia: Power, Authority and the Overcomers". MSc dissertation, [[University of Wales]], 2005.
* Woodberry, Robert. [http://www.prec.com "Pentecostalism and Economic Development"], in ''Markets, Morals and Religion'', ed. Jonathan B. Imber, 157–177. New Brunswick, New Jersey: Transaction Publishers, 2008.

==External links==
{{Commons}}
{{Library resources box |others=yes |about=yes |lcheading=pentecostalism }}
* [http://www.ctlibrary.com/ch/1998/issue58/ "The Rise of Pentecostalism"] {{Webarchive|url=https://web.archive.org/web/20140811095513/http://www.ctlibrary.com/ch/1998/issue58/ |date=2014-08-11 }}, ''[[Christian History (magazine)|Christian History]]'' 58 (1998) special issue. {{as of|1998|post=,}} two special issues of this magazine had addressed Pentecostalism's roots: "[http://www.ctlibrary.com/ch/1989/issue23 Spiritual Awakenings in North America] {{Webarchive|url=https://web.archive.org/web/20140811095507/http://www.ctlibrary.com/ch/1989/issue23 |date=2014-08-11 }}" (issue 23, 1989) and "[http://www.ctlibrary.com/ch/1995/issue45 Camp Meetings & Circuit Riders: Frontier Revivals] {{Webarchive|url=https://web.archive.org/web/20140811095510/http://www.ctlibrary.com/ch/1995/issue45 |date=2014-08-11 }}" (issue 45, 1995)
* [http://www.glopent.net/ The European Research Network on Global Pentecostalism] Multi-user academic website providing reliable information about Pentecostalism and networking current interdisciplinary research, hosts a dedicated web search engine for Pentecostal studies
* [https://web.archive.org/web/20190409090006/https://ifphc.org/ Flower Pentecostal Heritage Center] One of the largest collections of materials documenting the global Pentecostal movement, including searchable databases of periodicals, photographs, and other items
* [https://holinessmessenger.com/index.html The Holiness Messenger:] {{Webarchive|url=https://web.archive.org/web/20230604012202/http://holinessmessenger.com/index.html |date=2023-06-04 }} a Holiness Pentecostal periodical
* [https://holinesschurchdirectory.com/ Holiness Pentecostal church directory]
* [https://web.archive.org/web/20130728155103/http://reocities.com/Athens/acropolis/4824/penthist.htm Pentecostal History]

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