Pentecostal-Beliefs and Study Charismatic movement, Pentecostals (and the
like) Plus Beliefs-
All or Almost all Pentecostal Beliefs are in the Wikipedia Encyclopedia List
list below. For each different divisional belief – Over 500 Open
PentecostalPlusBeliefs.htm
The Pentecostal movement within Evangelical Christianity places special emphasis on the direct
personal experience of God through the baptism of the Holy Spirit, as shown in
the Biblical account of the Day of Pentecost.
Pentecostalism is similar to the Charismatic movement, but developed earlier and separated from the
mainstream church. Charismatic Christians, at least in the early days of the
movement, tended to remain in their respective denominations. Pentecostal Beliefs
Start
There
are three basic streams of Pentecostal churches. The majority believe that one must be
saved by believing in Jesus as Lord and Savior for the forgiveness of sins and to be made
acceptable to God. Pentecostals also typically believe, like most other evangelicals, that the Bible has definitive authority
in matters of faith. To this first group,
speaking in tongues is the sign of the Baptism of the Holy
Spirit, but not necessary for salvation. The other two groups fall under an
"Acts
Because many
Pentecostal denominations are descended from Methodism and the
Methodist Holiness Movement,
Pentecostal soteriology is generally Arminian rather than Calvinist,
believing that the ability to believe in Jesus is a power of the human free will.
This is in fact
one of the distinctions that separates Pentecostal traditions from those of the
Second Wave Charismatic and Evangelical churches, which
tend toward a Calvinistic
soteriology. One of the main points of
division is the definition of eternal security, which is thoroughly Calvinist
in the later Evangelical denominations and follows the Arminian tract in Pentecostal churches
and denominations. This is most clearly illustrated by the belief held in
Pentecostal groups that crediting the charismatic gifts and expressions to
demonic or carnal motives and spirits qualifies as an unpardonable sin (Blasphemy of the Holy Ghost,
Matt. 12:32). 12:32
"Whoever * speaks a word against the Son of Man,
it shall be forgiven
him; but whoever *
speaks against the Holy
Spirit, it shall not be forgiven
him, either in this age
or in the age to come.
In Charismatic and Evangelical churches, this view is marginalized or
replaced with the belief that refusing to convert to Christianity before death
is the only unpardonable sin.
Pentecostals believe in water
baptism as an outward sign of conversion and that the baptism in the Holy Ghost
is a distinct spiritual experience that all who have belief in Jesus should
receive. Most classical Pentecostals believe that the baptism in the Holy Ghost
is always accompanied initially by the outward evidence of speaking in tongues. It is considered a liberalizing
tendency to teach contrary to this historic position. This is another major
difference between Pentecostal and Charismatic Christians, who believe that a
Christian baptized in the Holy Ghost may exhibit certain supernatural signs,
including speaking in tongues, "being slain in the spirit" (where
people fall to the ground as if asleep or in convulsions), prophecy (i.e., a
vision or a word of God, spoken or felt in the spirit), miraculous healings,
miraculous signs, etc.
One of the defining marks in
some Pentecostal groups is emotionalism in worship and prayer. They are known
for raising their hands while singing and praying. They tend to be very vocal
and expressive in their prayers, with cries of "Yes, Lord!," "Thank you, Jesus!",
"Hallelujah!" and other spontaneous expressions of praise. There are
other more conservative branches of Pentecostal groups, where the worship is
enthusiastic, but not as emotional.
Some large Pentecostal
denominations reject any connection between personal salvation or conversion
and the baptism in the Holy Ghost and teach that it is not necessary for
salvation, but a gift from God available to all Christians regardless of
denominational affiliation. This doctrine was a development of the teachings of
Stephen Galbraith regarding what he called the Third
Moment of Grace and as such is linked to soteriology.
However, some Pentecostal denominations regard such scriptures as Rom. 8:9,
John 3:5, and Acts 2:37-39 as pointing to the necessity of Holy Ghost baptism
to salvation. Many early Pentecostals believed that the revival of the gifts of the Spirit were a sign from God of the latter rain, a period of restoration before the end
of the age and the coming millenial
reign of Christ.
Traditional Protestants believe that one is baptized with or in the Holy Ghost upon
regeneration, the work of the Holy Ghost that enables faith and belief in the
unbelieving heart. Pentecostals would not deny that regeneration is an activity
of the Holy Ghost or that it results in the indwelling of the Holy Ghost in the
believer. Instead they distinguish this indwelling from a subsequent, more
intense relationship with the Holy Spirit.
Protestants most often reject
such concepts as a "second grace", while not rejecting the idea of
periodic or even weekly renewal through repentance and the ordinances of the church. Classical Pentecostals, unlike their
Charismatic or evangelical counterparts, hold a peculiar form of sacerdotalism. For this reason many will not use the
term Sacrament, preferring the term sacerdotal function or ordinance.
This belief invests the efficacy of the ordinance in the obedience and participation of the believer and the
witness of the celebrant and the congregation. This view stems from a highly
developed concept of the priesthood of the individual believer. The activity of
the ordinance takes on a sacerdotal rather than sacremental role in that it is a sacrificial act
offered by the believer on his or her own behalf, rather than a ritual which
has an inherent power of its own.
Theology
Theologically,
most Pentecostal denominations are aligned with Evangelicalism in that they emphasize the reliability
of the Bible and the need for the transformation of an individual's life with
faith in Jesus. Pentecostals also adhere to the doctrine of Biblical inerrancy. Pentecostals differ from fundamentalists by placing less emphasis on personal
spiritual experience and more emphasis on the Holy Ghost's work within a person
than other Protestants.
Dr. Jackie David Johns, in his work on Pentecostal formational
leadership, states that the Scriptures hold a special place in the Pentecostal
world view because the Holy Ghost is always active in the Bible. For him, to
encounter the Scriptures is to encounter God. For the Pentecostal, the
Scriptures are a primary reference point for communion with God and a template
for reading the world. This template is often referred to as "Types and
Shadows", which is a reference to the Midrashic view of prophecy.
One of the most prominent distinguishing
characteristics of Pentecostalism from Evangelicalism is its emphasis on the work of the Holy Spirit. Most Pentecostals believe that everyone
who is genuinely saved has the Holy Ghost with them. But unlike most other
Christians they believe that there is a second work of the Holy Ghost called
the baptism of the Holy Spirit, in which the Holy Ghost dwells more fully in them, and which
opens a believer up to a closer fellowship with God and empowers them for
Christian service. Some Pentecostals have modified the view teaching that
Spirit baptism is not considered a second chronological work of grace, but a second
aspect of the Holy Ghost's ministry. His first ministry is to save and sanctify
us by working in us; His second ministry is to empower us for service by
working through us. Other Pentecostals believe that Holy Ghost baptism is the
actual event of the Holy Ghost taking up residence in the believer's heart
rather than a "fuller dwelling" or "second filling". Most
Pentecostals cite speaking in tongues, also known as glossolalia, as the normative proof, and evidence of
the Holy Ghost baptism. Some Pentecostals have adopted a more liberal view
claiming that there are other evidences of Holy Ghost baptism. The doctrine of
tongues as the initial evidence of receiving the Holy Ghost is uniquely Pentecostal and is one of the few differences from
Charismatic theology which generally claims diverse evidences.
Some liberal Pentecostal
ministers and members say that a believer might be able to speak in tongues,
but for various personal reasons (such as a lack of understanding, lack of
knowledge on the subject, fear of speaking in tongues, ...)
might not. In these cases however, a demonstrated tendency toward a
supernatural power, love and the gifts of the Spirit, as well as other signs
(increase in the evangelistic capacity, overcoming of personal issues that was
impossible before, ...), would indicate that the believer has been baptized in
the Spirit. This would be the only case where a believer would be filled with
the Holy Ghost, but not exhibit the so-called "initial physical
evidence" of speaking in tongues. This, however, would be a minority
perspective.
Pentecostals believe it is
essential to repent for the remission of sins and believe on Jesus Christ as
Savior in order to obtain salvation. Many believe that the baptism of the Holy
Ghost is an additional gift that is bestowed on believers, generally subsequent
to an intermediary step termed sanctification. Sanctification refers to a work of grace wherein the
effects of past sins are ameliorated and the natural tendency toward a sinful
nature is likewise set aside through the working of the Holy Ghost. Other
Pentecostals believe that Holy Ghost Baptism is a necessary step in God's plan
of salvation citing Peter's answer to the crowd on the Day of Pentecost. The
crowd asked Peter what they must do to be saved, and Peter told them to repent,
be baptized in the name of Jesus Christ for the remission of sins, and that
they would receive the gift of the Holy Spirit (Acts 2:37-8).2:37 2:1-47 - Study
Chapter
Pentecostals vary in their beliefs
of the types of speaking in tongues (1 Cor.
Critics charge that Pentecostal
doctrine does not mesh well with what they believe to be Paul's criticism of the early Corinthian
church for their obsession with speaking in tongues. They argue that Paul
stated that speaking the language is only one of the gifts of the Spirit and is
not gifted to all (1 Cor.
Dr. Dale A. Robbins writes in regard to charismatic beliefs that church
history argues against the idea that charismatic gifts went away shortly
after the apostolic age. Dr. Robbins quotes the early church
father Irenaeus
(ca. 130-202) as
writing, "...we hear many of the brethren in the church who have prophetic
gifts, and who speak in tongues through the Spirit, and who also bring to light
the secret things of men for their benefit [word of knowledge]...". Dr.
Robbins also cites Irenaeus writing, "When God saw it necessary
and the church prayed and fasted much, they did miraculous things, even of
bringing back the spirit to a dead man." According to Dr. Robbins, Tertullian (ca. 155–230) reported similar
incidents, as did Origen
(ca. 182 - 251), Eusebius (ca. 275 – 339), Firmilian (ca. 232-269), and Chrysostom (ca. 347 - 407)
(Sbt --Note 
Open --the 6 man quoted
above and see if you can find any of the Wikipedia
Articles to match Dr. Dale A. Robbins open Understanding
Spiritual Gifts Claims
and Compare UntitledGiftOfTongues.htm
From
http://www.geocities.com/Athens/Atlantis/5068/charismata/rogers.htm
Concerning the Gift
of Healing --Open and Study Miracles.htm. )
Some of Pentecostal denominations
hold to a Unitarian theology. The world's largest Pentecostal denomination, the Assemblies of God, holds to the belief in Trinitarian theology in accordance with mainstream
Protestantism as does the Elim Pentecostal Church,
Church of God, the
Church of God in Christ, The Apostolic Church, and the Foursquare Church. Some Pentecostal churches, however, hold
to Oneness theology, which decries the traditional doctrine
of the Trinity as biblically inaccurate and likely
stemming from pagan influences. Oneness doctrine holds that God is absolutely
and indivisibly one and that Jesus was the one God manifested in the flesh,(Timothy
Most Pentecostal churches hold
that preaching the Gospel to unbelievers as extremely important. "The Great
Commission" to spread the "Good News of the
History
The Pentecostal
movement was also prominent in the Holiness movement,
which was the first to
begin making numerous references to the term "Pentecostal", such as
in 1867 when the movement established The National Camp Meeting Association for
the Promotion of Christian Holiness with a notice that said: [We are
summoning,] irrespective of denominational tie...those who feel themselves
comparatively isolated in their profession of holiness…that all would realize
together a Pentecostal baptism of the Holy Ghost....
Although the 1896
Shearer Schoolhouse Revival in Cherokee County, North Carolina may rightfully be regarded as the
literal beginning of the modern Pentecostal movement, the remoteness of this
region very likely played a role in this event remaining localized for so long.
Around 1901, however, Pentecostalism was to stand on a larger stage, as that
was when Agnes Ozman received the gift of tongues (glossolalia) during a prayer meeting at Charles Fox Parham's Bethel Bible College in Topeka, Kansas in 1901. Parham, a minister of Methodist background, formulated the doctrine that tongues was the
"Bible evidence" of the Baptism of the Holy Ghost. Further, Pentecostals point to the
"upper room" experience of the gathered disciples of Jesus as described in Acts 2:12:1 and Peter's instructions in Acts 2:38 as 2:38
justification for their practices.
Parham left
This racial separation was
deeply influenced by the social, national and political structures of the time.
The Supreme Court, in the landmark decision, Plessy vs
Although many instances of glossolalia occurred prior to 1906, The Azusa Street
Revival led by William J. Seymour is the watershed of the Pentecostal movement
in the
Pentecostalism, like any other
major movement, has given birth to a large number of organizations, denominations,
churches,sects, para-churches, separatists and even cults with political,
social or theological differences. The movement's inception was
counter-cultural to the social and politcal norms of
society. Record numbers of African-American men and women, both Black and white
were initial leaders. As the Azusa Revival began to wane, doctrinal differences
began to surface as well as the pressure from social, cultural and political
events of the time. As a result, major divisions, separation, isolationism,
sectarianism and even the increase of extremism were apparent. Not wishing to
affiliate with the Assemblies of God, formed in 1914, a group of ministers
from predominantly white churches formed the Pentecostal Church of God in
In the last part of the 20th
Century the Word of Faith movement, the Toronto Blessing and the Brownsville movement are some of the better know
splinter groups who have appropriated the mantle of Pentecostalism to lend creedence to extreme practices and dogma which are rejected
by the mainstream movement. These include the practice of divine laughter,
Dominionism, ecstatic barking, Creative Visualization, Fetishism, and making Seed Money donations in order to cooerce divine reward. Dominionism,
Creative Visualization, Fetishism, and Seed Money doctrines were never a part
of the
The role of African-Americans
and women cannot be underestimated in the early Pentecostal movement. The first
decade of Pentecostalism was marked by interracial assemblies, "...Whites and blacks
mix in a religious frenzy,..." according to a local newspaper account at a
time when the Supreme Court of the United States declared in its landmark case,
Plessy vs Ferguson of 1896
that government facilities were to remain racially separate, but equal. The
decision ushered the Jim Crow practices of apartheid in the
This racial isolation, as well
as doctrinal splinters, issues of church authority and autonomy, separated
denominations such as the A/G and other churches from each other for many
years. When the Pentecostal Fellowship of North America was formed in 1948,
it was made up entirely of Anglo-American Pentecostal denominations. The
Oneness organization, United Pentecostal Church would not join because of their
doctrinal stance and their interracial policy throughout its history. After
major, national, cultural, religious, political events such as the 1963 Civil
Rights Movement led by The Reverend Dr. Martin Luther King Jr. and the
Charismatic Movement, many Pentecostal denominations moved from isolationism to
cooperative fellowship. In 1994,
segregated Anglo Pentecostals returned to their roots of racial reconciliation.
Another watershed within the Pentecostal movement is the MEMPHIS MIRACLE, a
meeting by Anglo Pentecostal leaders to African-American Pentecostal leaders.
This unification occurred in 1998
in Memphis, Tennessee at the headquarters of the largest
African-American Pentecostal body, the Church of God in Christ. The unification
of Anglo and African-American leaders led to the restructuring of the Pentecostal
Fellowship of North America to become the Pentecostal/Charismatic Churches of
North America.
Some Holiness leaders who chose
not to participate in the early 20th Century Pentecostal Movement remained
highly respected by Pentecostal leaders of the 20th Century. Albert Benjamin Simpson became closely involved with the growing
Pentecostal movement. It was common for Pentecostal pastors and missionaries to
receive their training at the Missionary Training Institute that Simpson
founded. Because of this, Simpson and the Christian and Missionary Alliance (C&MA) (an evangelistic movement
that Simpson founded) had a great influence on Pentecostalism, in particular
the Assemblies of God and the Foursquare Church. This influence included evangelistic
emphasis, C&MA doctrine, Simpson's hymns and books, and the use of the term
'Gospel Tabernacle,' which evolved into Pentecostal churches being known as
'Full Gospel Tabernacles.' Charles Price Jones, the African-American Holiness
leader and founder of the Church of Christ (Holiness) is another example. His
hymns are widely sung at National Coventions of the
Church of God in Christ and many Pentecostal churches both African-American and
Anglo.
In the United Kingdom, the first Pentecostal church to be
formed was the Apostolic Church. This was later followed by the Elim Foursquare Gospel Alliance, later to be known as the Elim Pentecostal Church, founded in 1914
by George Jeffreys.
From the late 1950s onwards, the Charismatic movement, which was to a large extent
inspired and influenced by Pentecostalism, began to flourish in the mainline Protestant denominations, as well as the Anglican and Roman Catholic churches, fostered in Britain by
organizations such as the Fountain Trust, founded by Michael Harper in 1964.
Unlike "Classical Pentecostals," who formed strictly Pentecostal
congregations or denominations, Charismatics adopted
as their motto, "Bloom where God planted you."
In Sweden, the first Pentecostal church was Filadelfiaförsamlingen in Stockholm. Pastored by Lewi Pethrus, this congregation, originally Baptist, was expelled from the Baptist Union of Sweden in 1913
for doctrinal differences. Today this congregation has about 7000 members and
is the biggest Pentecostal congregation in northern Europe. As of 2005,
the Swedish pentecostal
movement has approximately 90,000 members in nearly 500 congregations. These
congregations are all independent but cooperate on a large scale. Swedish
Pentecostals have been very missionary-minded and have established churches in many countries. In Brazil, for example, churches founded by the Swedish Pentecostal mission
claim several million members.
The history of Pentecostalism in
Australia has been documented by Dr Barry Chant in Heart of Fire (1984, Adelaide:
Tabor).
Pentecostal
denominations and adherents
Estimated numbers of
Pentecostals vary widely. Christianity Today reported in an article titled World Growth at 19 Million a Year that according to historian Vinson Synan, dean of the Regent University School of Divinity in Virginia Beach, about 25 percent of the world's
Christians are Pentecostal or charismatic.
The largest Pentecostal
denominations in the United States are the Assemblies of God, the Church of God in Christ, New Testament Church, Church of God (Cleveland), Pentecostal Assemblies of the World, Assemblies of the Lord Jesus Christ,
and the United Pentecostal Church. According to a Spring
1998
article in Christian History, there are about 11,000 different
Pentecostal or charismatic denominations worldwide.
The size of Pentecostalism in
the U.S. is estimated to be more than 20 million including approximately
918,000 (4%) of the Hispanic-American population, counting all unaffiliated
congregations, although the numbers are uncertain, in part because some tenets
of Pentecostalism are held by members of non-Pentecostal denominations in what
has been called the charismatic movement. Toronto Canada, has a large Pentecostal population. The influence of
immigrants from Jamaica, Africa, Latin America, Korea and basically everywhere, have created diverse churches
throughout the city.
Pentecostalism was estimated to
number around 115 million followers worldwide in 2000;
lower estimates place the figure near to 22 million (eg.
Cambridge Encyclopedia), while the highest estimates apparently place the
figure between 400 and 600 million. The great majority of Pentecostals are to
be found in Developing Countries (see the Statistics subsection
below), although much of their international leadership is still North American. Pentecostalism is sometimes referred to
as the "third force of Christianity." The largest Christian church in
the world is the Yoido Full Gospel Church in South Korea, a Pentecostal church. Founded and led
by David Yonggi Cho since 1958,
it had 780,000 members in 2003.
According to Christianity Today,
Pentecostalism is "a vibrant faith among the poor; it reaches into the
daily lives of believers, offering not only hope but a new way of living."
In addition, according to a 1999 U.N.
report, "Pentecostal churches have been the most successful at recruiting
its members from the poorest of the poor." Brazilian Pentecostals talk of
Jesus as someone real and close to them and doing things for them including
providing food and shelter.
Outside the
English speaking world
Pentecostal and
charismatic church growth is rapid in many parts of the world. Missions expert
David Barrett estimated in a Christianity Today article that the Pentecostal
and charismatic church is growing by 19 million per year.
On
Jeffrey K. Hadden at the Department of Sociology at the University of Virginia collected statistics from the various large pentecostal organizations and from the work by David Stoll (David Stoll, "Is Latin American Turning Protestant?" published Berkeley: University of California Press. 1990) demonstrating that the Pentecostals are experiencing very rapid growth as can be seen on his website In Myanmar, the Assemblies of God of Myanmar is one of the largest Christian denominations. The pentecostal churches Igreja do Evangelho Completo de Deus, Assembleias de Deus, Igrejas de Cristo and the Assembleias Evangelicas de Deus Pentecostales are among the largest denominations of Mozambique. In Brazil Igreja Pentecostal e Apostólica Missão Jesus is a small church focused on social action and human rights defense of the poor. Among the Indian charismatic denominations are Apostolic Church of Pentecost, Apostolic Pentecostal Church, Assemblies of Christ Church, Assemblies of God, Bible Pattern Church, Church of God (Full Gospel) in India, Church of God of Prophecy, Church of the Apostolic Faith, Elim Church, Nagaland Christian Revival Church, New Life Fellowship, The Pentecostal Mission (New Testament Church), Open Bible Church of God, Pentecostal Free Will Baptist Church, Pentecostal Holiness Church, Pentecostal Mission,United
Statistics
Denomination
Statistics
Independent,
loosely affiliated and free Pentecostal churches - 50 million
- Church of God in Christ - 9 million
- The Apostolic Church - 6 million
- The Pentecostal Mission -6.7 million
- Church of God (Cleveland) - 5 million
- United Pentecostal Church
International - 4 million
- Christ Apostolic Church - 2.8 million
- Christian Congregation of Brazil- 2.5 million
- Zion Christian Church - 2.5 million
- Church of the Lord Aladura - 2.5 million
- International Church of the
Foursquare Gospel 2
million
- Universal Church of the Kingdom of
God - 2 million
- Pentecostal Assemblies of Canada - 1 million
- Christian Outreach Centre - less than 1 million
- Christian City Church = less than 1 million
- World Christian Ministries
Association - less than 1
million
- Northgate Pentecostals (Dallas - Fort Worth, Texas, USA [Colleyville,
TX 76034])
- Church of Jesus Christ of Prophecy (AKA Mercy Tabernacle, Benton Tennessee)
- International Church of Jesus
Christ (Columbus, Ohio)
- Potter's House Christian Fellowship (Prescott, Arizona)
- Apostolic Brethren (Columbus, Ohio)
- United Christian Church (Cleveland, Tennessee)
- Igreja Pentecostal e Apostólica
Missão Jesus (São Paulo,
Brazil)
- Revival Centres International and The Revival Fellowship in Australia
Geographical
distribution
- Africa: 41.1 million
- Nigeria: 13.0 million (34.5 million ; 41.0 million )
- Kenya: 4.1 million (18.94 million )
- South Africa: 4.4 million (15.1 million )
- Ethiopia: 2.6 million
- Ghana: 1.76 million
- Togo: 0.05 million
- America: 58.9 million
- United States: Total of: 30 million; 20.2 million (30.0
million ; 80.0 million including Charismatics and
Neo-charismatics )
- Brazil: 15.0 million (20-90 million ; 84 million )
- Argentina: 3.5 million
- Mexico: 2.7 million
- Guatemala: 2.0 million (7.2 million )
- Chile: 1.8 million (4.8 million )
- Canada: 1.3 million
- Haiti: 0.325 million
- Barbados: 0.022 million
- Asia: 15.3 million
- South Korea: 5.35 million (8.75 million )
- China: unknown; 72.0 million
- Philippines: 9.0 million (38.65 million ; 25.0 million )
- Indonesia: 7.0 million
- India: Total of: 54 million; 5.2 million (54.0
million ; 38.0 million )
- Pakistan: 0.25 million
- Europe: 9.5-11.0 million
- England: 0.9-1.7 million
- Ukraine: 1.2-1.5 million
- Russia: 1.0 million
- Italy: 0.55 million
- Romania: 0.33 million
- Germany: 0.3 million
- Spain: 0.28 million
- France: 0.2-0.3 million
- Netherlands: 0.15 millions
- Belorussia: 0.15 million
- Bulgaria: 0.11 million
- Hungary: 0.11 million
- Switzerland: 0.1 million
- Sweden: 0.1 million
- Norway: 0.045 million (source: Statistics Norway 2004)
- Finland: 0.045 million (source: Wikipedia in Finnish
and Seurakuntaopas 2006) (with charismatics 0.35 million}
- Greece: 0.03 million
- Estonia: 0.015-0.02 million
- Austria: 0.005 million
- Iceland: 0.003 million* (source: Statistics Iceland)
- Oceania: 3.3 million
- Source: Operation World by Patrick Johnstone and Jason Mandryk, 2000, unless otherwise indicated.
- Statistics on pentecostal
renewalists
- World Christian Database
There
are 100,000 - 200,000 Pentecostals in Trinidad and Tobago, WI.
Leaders
Precursors
Early
history
- Maria Woodworth-Etter (1844 - 1924)
- Smith Wigglesworth (1859 - 1947)
- Charles Fox Parham (1873 - 1929) Father of Modern Pentecostalism
- William J. Seymour (1870 - 1922) Azusa Street Mission Founder (Azusa Street Revival)
- Bishop
R.A.R. Johnson (1876 -1940) Founder of the House of God, Holy Church of
the Living God, The Pillar and the Ground of the Truth, The House of
Prayer for All People. A Commandment (Sabbath) keeping Pentecostal
organization.
- George Jeffreys (1889 - 1972) Founder of the Elim Foursquare Gospel Alliance and the Bible-Pattern Church Fellowship in Britain
- Aimee Semple McPherson (1890 - 1944) American Female Evangelist and organizer of the
International Church of the Foursquare Gospel
- Joseph
Ayo Babalola (1904 - 1959) Oke
- Ooye, Ilesa revivalist in 1930. Also, spiritual founder of Christ Apostolic Church
- David du Plessis (1905 - 1987) South-African Pentecostal church leader, one of
the founders of the Charismatic movement
- Kathryn Kuhlman (1907 - 1976) American female evangelist who brought
Pentecostalism into the mainstream denominations
- William M. Branham (1909 - 1965) Healing Evangelists of the mid 20th century
- Jack Coe (1918 - 1956) Healing Tent Evangelist of the 1950s
- A. A. Allen (1911 - 1970) Healing Tent Evangelist of the 1950s and 1960s
- Oral Roberts (b.1918) Healing Tent Evangelist who made the transition
to televangelism
- Rex Humbard (b.1919) The first successful TV evangelist of the mid
1950s, 1960s, and the 1970s and at one time had the largest television
audience of any televangelist in the U.S.
Theologians
Pentecostal
theologians are listed in the article Renewal Theologians.
See
also
- Apostolic Church
- Apostolic Faith Mission
- Bible-Pattern Church Fellowship
- British Israelism
- Charismatic
- Christ Apostolic Church
- Christian Right
- Christian views of women
- Elim Pentecostal Church
- Free Apostolic Church of Pentecost
- Full Gospel
- History of Church activities in Zambia
- List of Pentecostal Denominations
- Montanism
- Neocharismatic
- Oneness Pentecostalism
- Pentecostal Church of Jesus Christ
of Latter Day Saints
- Pentecostal Charismatic Peace
Fellowship
- Religious pluralism
- Prophecy
- Left Behind Series
- Summary of Christian eschatological
differences
Studies
- Paul
Alexander, (2000), "An Analysis of the Emergence and Decline of
Pacifism in the History of the Assemblies of God", PhD Dissertation, Baylor University.
- Grant Wacker, (2001), Heaven Below: Early Pentecostals and
American Culture, Harvard University Press, Cambridge, MA - An
academic history of early Pentecostalism.
- Walter Hollenweger, (1972), The Pentecostals: the charismatic
movement in the churches, Augsburg Publishing House, Minneapolis, ISBN
0-8066-1210-X
- Walter
Hollenweger, , (1997), Pentecostalism : origins and developments
worldwide, Peabody, Mass. : Hendrickson Publishers, ISBN 0-943575-36-2
- Clifton, S. J., (2005), An
Analysis of the Developing Ecclesiology of the Assemblies of God in
Australia, PhD thesis Australian Catholic University
- Matthew
Steel, (2005), Pentecostalism in Zambia : Power, Authority and the
Overcomers, MSc Dissertation - an examination of the growth and
effects of of Pentecostalism on development, University of Wales
- Pentecostalism
losing its youth?
External
links
Academic
- Centres and Journals
- Journal of Pentecostal Theology is published by SAGE publications. The editorial
board is comprised of members of the Church of God Theological Seminary faculty.
- The REFLEKS journal is published by REFLEKS-Publishing in Oslo,
Norway and contains scholarly Scandinavian and English articles on
Pentecostalism and neo-Pentecostalism.
- Encounter: Journal for Pentecostal
Ministry is a published
by the Assemblies of God Theological
Seminary (AGTS)
- The
European Research Network on Global
Pentecostalism (GloPent) is an initiative by
three leading European Universities in Pentecostal studies networking
academic research on Pentecostal and Charismatic movements.
- Hollenweger Center for the interdisciplinary study of Pentecostal
and Charismatic movements at the Free University of Amsterdam
- Cyberjournal for Pentecostal
Charismatic Research
- Flower Pentecostal Heritage Center (Assemblies of God archives), one of the largest
collections of materials documenting the global Pentecostal movement;
website contains free research tools, including over 200,000 digitized
pages of periodicals and online catalog with over 55,000 entries.
- Pentecostalism
- Lecture on
"Pentecostalism"
- Map showing Percentage of
Pentecostal Population in USA by county from Valparaiso University
- Apostolic Herald Online newsletter sharing Pentecostal and
Apostolic concepts written primarily by pentecostal authors.
- Pentecostal Conference of the North
American Keralites
- Australasian Pentecostal Studies
journal
- Pew Religious Forum Pentecostal Hub
- Some statistic
Criticism
- Association of Former Pentecostals
- Ex-Pentecostal Thoughts blog
- Pentecostalism's dark side by Roger Olson
- Scholarly articles on
Pentacostalism from the Wisconsin Lutheran Seminary Library