Pentecostalism

Pentecostalism is a renewalist religious movement within Christianity that places special emphasis on the direct personal experience of God through the baptism of the Holy Spirit.).

peaking in tongues

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

Europe

One such revival began with a Prussian Guards officer, Gustav von Below, in 1817. He and his brothers started holding charismatic meetings on his estates in Pomerania. A Lutheran commission sent to investigate was at first suspicious but found the phenomenon to be "of God." This led to a growth in charismatic meetings across Germany which quickly crossed the Atlantic during the great German migrations of the 19th century.Fact|date=August 2007 The Pentecostal movement also became prominent in the Holiness movement, which was the first to begin making numerous references to the term "Pentecostal", such as in 1867 when the movement established The National Camp Meeting Association for the Promotion of Christian Holiness with a notice that said: " [We are summoning,] irrespective of denominational tie...those who feel themselves comparatively isolated in their profession of holiness…that all would realize together a Pentecostal baptism of the Holy Ghost..."

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

North America

In the 1870s there were Christians known as "Gift People" or "Gift Adventists" numbering in the thousands who were known for spiritual gifts such as speaking in tongues.fact|date=October 2008 One preacher from the Gift People influenced A.J. Tomlinson, who would later lead the Church of God (Cleveland, Tennessee).fact|date=October 2008 Though somewho? have considered the 1896 Shearer Schoolhouse Revival in Cherokee County, North Carolina as the beginning of the modern Pentecostal Movement, the remoteness of the region very likely kept it as a localized event and thereby limited any possibility it may have had to impact the movement that came out of the later Azusa Street revival.Fact|date=August 2007

History from 1900

Historians generally consider the 1906 Azusa Street Revival as marking the start of the modern Pentecostal renewal.

Today's Pentecostal movement traces its community's growth to a prayer meeting at Bethel Bible College in Topeka, Kansas on January 1, 1901 [History of the Assemblies of God [http://ag.org/top/About/history.cfm] ] . Here, through careful study of scripture, many came to the conclusion that speaking in tongues was the biblical sign of the Holy Spirit's baptism. Charles Parham, the founder of this school would later move to Houston, Texas, where in spite of segregation, William J. Seymour, a (literally) one-eyed African-American preacher was allowed to listen in to the Bible classes. Seymour traveled to Los Angeles, where his preaching sparked the Azusa Street Revival. According to Pentecostals, this was one of the first newsworthy outpourings of the Holy Spirit, despite records of earlier occurrences, and attracted people from all around the world. Consequently, this event is regarded as the actual beginning of the Pentecostal renewal because of the impact it had on the world. The Los Angeles Press gave close attention to the Azusa Street Revival, which helped fuel its growth. A number of new smaller groups started up, inspired by the events of this revival. International visitors and Pentecostal missionaries would eventually bring these teachings to other nations. Almost all classical Pentecostal denominations today trace their historical roots to the Azusa Street Revival.

In the United Kingdom, the first Pentecostal church to be formed was the Apostolic Church. This was later followed by the Elim Foursquare Gospel Alliance, later to be known as the Elim Pentecostal Church, founded in 1914 by George Jeffreys. In Sweden, the first Pentecostal church was the Filadelfia Church in Stockholm. Pastored by Lewi Pethrus, this congregation, originally Baptist, was expelled from the Baptist Union of Sweden in 1913 for doctrinal differences. Fact|date=August 2007 Today this congregation has about 7000 members and is the largest 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 early adherents of Pentecostalism were fueled by their understanding that all God’s people would prophesy in the last days before Christ’s second coming. They looked to the biblical passage of the Pentecost in Acts, in which Peter cited the prophecy in Joel 2, “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.”(NIV) Thus, when the experience of speaking in tongues spread among the men and women of Azusa Street, a sense of immediacy took hold as they began to look to the time when Christ would come again. Early Pentecostals also saw themselves as outsiders from mainstream society, dedicated solely to preparing the way for Christ’s return. [Blumhofer, Edith L. "Restoring the Faith: The Assemblies of God, pentecostalism, and American culture." The Board of Trustees of the University of Illinois. 1993. 3-5.] [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460.]

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

Influences

Some leaders who chose not to participate in the early 20th century Pentecostal Movement remained highly respected by Pentecostal leaders. 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 International Church of the Foursquare Gospel. This influence included evangelistic emphasis, C&MA doctrine, Simpson's hymns and books, and the use of the term 'Gospel Tabernacle,' which evolved into Pentecostal churches being known as 'Full Gospel Tabernacles.' Charles Price Jones, the African-American Holiness leader and founder of the Church of Christ is another example. His hymns are widely sung at National Conventions of the Church of God in Christ and many other Pentecostal churches.

African-Americans

African-Americans played an important role in the early Pentecostal movement. The first decade of Pentecostalism was marked by interracial assemblies, "…Whites and blacks mix in a religious frenzy, …" according to a local newspaper account, at a time when government facilities were racially separate, and the Jim Crow laws were about to be codified. While the interracial assemblies that characterized Azusa Street continued for a number of years even in the segregated South, the enthusiasm and support for such assemblies eventually waned. After a while, the interracial assemblies were nearly non-existent in many Pentecostal churches.

Women

Women were the catalyst of the early Pentecostal movement. [Wacker, Grant. "Heaven Below: Earlier Pentecostals and American Culture." Harvard University Press. 2001. 160-161.] . Since they believed in the presence and interaction of the Holy Spirit in their assemblies, and since these gifts came to men and women, the use of spiritual gifts such as speaking in tongues, interpreting tongues, the laying on of hands and healing were all encouraged. The unconventionally intense and emotional environment dually promoted and was itself created by other forms of participation, such as personal testimony and spontaneous prayer and singing. Women did not shy away from engaging in this setting and in the early movement the majority of converts and church-goers were female. [Keller. "Encyclopedia of Women and Religion." 395-396.] Since the movement relied on the efforts and participation of lay members, both in the church and outside, women gained great cultural influence and helped shape Pentecostalism. Women wrote religious songs, edited Pentecostal papers and taught and ran Bible schools. [Keller. "Encyclopedia of Women and Religion." 401.] The availability of these opportunities to women from the start of the movement may explain the preponderance of female adherents in the movement. In addition, evidence from three of the oldest Pentecostal groups - Assemblies of God, the Church of God (Cleveland, Tennessee) and the International Church of the Foursquare Gospel – shows the numbers of women in clergy and missionary positions. Shortly after the Assemblies of God formed in 1914, clergy rolls show that one-third of its ministers were women, and by 1925, though the number of female ministers had dropped significantly, still two-thirds of its overseas missionaries were women. When the Church of God was formed in 1906, one-third of its founders were women. When Aimee Semple McPherson started the International Church of the Foursquare Gospel in 1927, single women were serving one-third of the church branches as pastors and married couples served as co pastors to another sixteen congregations. [Wacker. "Heaven Below." 160.]

Other aspects of Pentecostalism also promoted the participation of women. Pointing to Peter’s proclamation of the biblical prophecy of Joel 2:28 on the day of the Pentecost, Pentecostals focused on the end days during which Christ would return. Given that the baptism of the Holy Spirit led to speaking in tongues, whoever was blessed with this gift would have the responsibility to use it towards the preparation for Christ’s second coming. [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460.] [Keller. "Encyclopedia of Women and Religion." 394.] Due to this responsibility, any restrictions that culture or other denominations placed on women were often disregarded in the early part of the movement. Joel 2:28 also specifically included females, saying that both sons and daughters and male and female servants would receive the Holy Spirit and prophecy in the end days. Thus, the focus on spiritual gifts, the nature of the worship environment, and dispensationalist thinking all encouraged women to participate in all areas of worship.

Like African Americans, women too were actively involved in the early Pentecostal movement and served as pastors, missionaries, evangelists, and in other governance roles. Even before the Azusa Street Revival, women led their own revivals as a result of Agnes Ozman speaking in tongues at Charles F. Parham’s Bible College in Topeka, Kansas. Mrs. Waldron and Mrs. Hall, for example, brought the Pentecostal message from Kansas to Zion City, Illinois, where they ministered and later invited Parham to speak. [Burgess. "Dictionary." 893.] Agnes Ozman herself evangelized throughout the Midwest after leaving Kansas. [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460.] When Parham moved his ministry to Houston, Texas, eight out of the fifteen workers were women [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460.] .

Other women who attended Bethel Bible College either invited or were sent by Parham to missions or churches to help strengthen local revivals. [Burgess. "Dictionary." 893.] Furthermore, of the twelve elders whom Parham initially appointed to go to Azusa Street, six were women. [Burgess. "Dictionary." 895.] While William J. Seymour is typically regarded as the leader of the Azusa Street revival, a number of women also contributed significantly to the revival, and depending on which firsthand accounts are considered, women’s leadership in the revival is either neglected or emphasized. More historical accounts have been available from men, and these authors tend to pose William J. Seymour as the principal leader, with other men like Charles Fox Parham and Edward Lee in important supporting roles but women like Julia Hutchins, Lucy Farrow, and Neely Terry deemphasized. On the other hand, the account of Mother Emma Cotton, pastor of a large Los Angeles Church of God in Christ congregation, reversed the relative importance of men with women. Regardless of who had the greatest share in leading the revival, it seems generally safe to conclude that the overall leadership at Azusa Street Revival was shared between women and men. [Wacker. "Heaven Below." 158-159.] It is interesting to keep in mind, too, that the idea of human leadership in the Pentecostal belief system is somewhat misplaced; participants considered the Holy Spirit the true leader, and themselves as the vessels through which he worked. [Wacker. "Heaven Below." 141-142.~~~~]

Women, of course, also came out of the Azusa Street Revival. Florence Crawford was a prominent convert of Azusa Street. While at the Azusa Mission, she was active in The Apostolic Faith newspaper and became one the first from Azusa to evangelize, primarily through the Midwestern United States. Later, she moved to Portland where she established the Apostolic Faith Mission and ministered. Clara Lum was also a significant figure of Azusa Street. Here, she co-edited The Apostolic Faith newspaper with Seymour. Ophelia Wiley also worked for The Apostolic Faith newspaper writing articles. She preached at Azusa and then evangelized throughout the Northwestern United States. Jennie Moore was an active leader of the Azusa Street revival who married Seymour and helped lead the congregation. Abundio and Rosa Lopez were active at Azusa and later led worship in the streets of the Hispanic sections of Los Angeles. [Burgess. "Dictionary." 895.] [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460-461.] [Keller. "Encyclopedia of Women and Religion." 395-396.]

Other evangelists and missionaries from Azusa Street include Ivey Campbell who preached throughout Ohio and Pennsylvania; Louisa Condit went to Oakland, California, and then Jerusalem; Lucy Leatherman evangelized in Israel, Egypt, Palestine, Chile and Argentina; Julia Hutchins evangelized in Liberia; and G.W. and Daisy Batman were missionaries in Liberia. Overall, about half of the traveling evangelists and overseas missionaries were women. [Burgess. "Dictionary." 895.] [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460-461.] [Keller. "Encyclopedia of Women and Religion." 395-396.]

Changes in roles of women

Despite the leadership of women in the early movement, many were uncertain about the roles women held in this time and wavered in their struggle to gauge the proper role and position of women within their Pentecostal churches. Edith Blumhofer summarizes well the extent to women’s participation when she explains in “Women in Pentecostalism”, “the pastorate, not the pulpit, has historically been the obstacle for Pentecostal women seeking full ministry recognition.” [Keller. "Encyclopedia of Women and Religion." 406.]

The freedom that women had in the early Pentecostal movement to hold more authoritative or official leadership positions declined for a number of reasons. During the early movement, the restorationist ideology – that is, the impulse Pentecostals had to restore Christianity to a New Testament setting – suggested both liberated and restricted roles for women [Blumhofer. "Restoring the Faith." 172.] . While restorationism emphasized the role of the Holy Spirit and Joel’s egalitarian prophecy, it also had to consider Paul’s writings in the New Testament. In doing this, restorationism also highlighted the seemingly contradictory nature of the theology regarding women’s roles. On the one hand, Paul’s instructions on propriety of worship in I Corinthians 11 seemed to concede the existence of women prophesying and praying in the church. However, in other passages, namely I Timothy 2:12, he warned that “I do not permit a woman to teach or to have authority over a man; she must be silent.”(NIV) [Keller. "Encyclopedia of Women and Religion." 394-395.] [Blumhofer. "Restoring the Faith." 175-176.]

Thus, while the immediacy and the fervor of the initial revival atmosphere were subsiding, questions of authority and the organization of churches arose. Institutionalism took root. While it was clear that both men and women spoke in tongues, many started to see this gift as a non-intellectual one [Blumhofer. "Restoring the Faith." 173.] , and that more intellectual acts such as preaching should be undertaken by women only in conditions controlled by male leaders. The subsiding of the early Pentecostal movement allowed a more socially conservative approach to women to settle in, and as a result female participation was channeled into more supportive and traditionally accepted roles. Institutionalism brought gender segregation, and the Assemblies of God along with other Pentecostal groups created auxiliary women’s organizations. At this time, women became much more likely to be evangelists and missionaries than pastors, and when they were pastors, they often co-pastored with their husbands. It also became the norm for men to hold all official positions- board members, college presidents, and national administrators. While the early movement eschewed denominationalism because of the dead spirituality they saw in other Protestant denominations, later Pentecostal churches began to mirror the more traditional Evangelical community. Thus, the more democratic way of addressing others, whether male or female, lay person or leader, as either ‘brother’ or ‘sister’, gave way to more regular titles like ‘reverend.’ [Keller. "Encyclopedia of Women and Religion." 397-405.] [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460-463.] Culture also contributed to the restriction of women’s roles in Pentecostal churches. The social vision of women as the moral keepers of society began to fade as flappers in the 1920’s came on to the scene, provoking suspicions about women’s morality. Since Pentecostals wanted to distance themselves as much as possible from modernity, the ‘new woman’ was a fearful image and Pentecostals instead clung to more traditional views of women in the home and society. [Burgess. "Encyclopedia of Pentecostal and Charismatic Christianity." 460.] [Blumhofer. "Restoring the Faith." 174-175.]

Charismatic movement

In the late 1960s and early 1970s, Christians from mainline churches in the United States, Europe, and other parts of the world began to accept the teaching that the baptism of the Holy Spirit is available for Christians today. Charismatic movements began to grow in mainline denominations. There were Charismatic Episcopalians, Lutherans, Catholics, and Methodists. During that time period, "Charismatic" was used to refer to these movements that existed within mainline denominations. Pentecostal was used to refer to those who were a part of the churches and denominations that grew out of the earlier Azusa Street revival. Unlike classical Pentecostals, who formed strictly Pentecostal congregations or denominations, Charismatics adopted as their motto, "Bloom where God planted you."

In recent decades many independent Charismatic churches and ministries have formed or have developed their own denominations and church associations. In the 1960s and still today, many Pentecostal churches were still strict with dress codes and forbidding certain forms of entertainment, creating a cultural distinction between Charismatics and Pentecostals. There is a great deal of overlap now between the Charismatic and Pentecostal movements.

Denominations and adherents

Estimated to number around 115 million followers worldwide in 2000, Pentecostalism is sometimes referred to as the "third force of Christianity."Fact|date=October 2007 The great majority of Pentecostals are to be found in Developing Countries (see Church Growth), although much of their international leadership is still in North America. The largest Pentecostal denomination in the world, the Assemblies of God, has over 12,311 churches in the U.S. and 283,413 churches and outstations in over 200 countries, and approximately 57 million adherents worldwide. [ World Christian Database, Asia Pacific Mission Office] . The largest single Pentecostal church in the world is the Yoido Full Gospel Church in South Korea. Founded and led by David Yonggi Cho since 1958, it had 780,000 members in 2003.Fact|date=October 2007

The largest Pentecostal denomination in the U.S. is the Church of God in Christ. Other organizations in the U.S. are the New Testament Church, Church of God (Cleveland), International Circle of Faith, Pentecostal Assemblies of the World, Assemblies of the Lord Jesus Christ, the United Pentecostal Church, and the United Gospel Tabernacles. According to a Spring 1998 article in "Christian History", there are about 11,000 different Pentecostal or charismatic denominations worldwide.Fact|date=October 2007 The size of Pentecostalism in the U.S. is estimated to be more than 20 million including approximately 918,000 (4%) of the Hispanic-American population, counting all unaffiliated congregations, although the numbers are uncertain, in part because some tenets of Pentecostalism are held by members of non-Pentecostal denominations in what has been called the charismatic movement.

Toronto, Canada, has a large Pentecostal population. The influence of immigrants from Jamaica, Africa, Latin America, Korea and elsewhere have created diverse churches throughout the city.

In Australia, Hillsong, a member of the Australian Christian Churches, (led by Pastor Brian Houston) is the largest church, with a membership exceeding 19,000. Many of their songs are sung across the Pentecostal churches (and other denominations).

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

Church growth

Pentecostal and charismatic church growth is rapid in many parts of the world. Jeffrey K. Hadden of the Department of Sociology at the University of Virginia collected statistics from the various large pentecostal organizations and from the work by David Stoll demonstrating that the Pentecostals are experiencing very rapid growth. [David Stoll, "Is Latin America Turning Protestant?" published Berkeley: University of California Press. 1990] [cite web|url=http://web.archive.org/web/20060427204250/religiousmovements.lib.virginia.edu/nrms/penta.html|title=Pentecostalism|author=Jeff Hadden|date=1997|accessdate=2008-09-24] In Myanmar, the Assemblies of God of Myanmar is one of the largest Christian denominations. The pentecostal churches "Igreja do Evangelho Completo de Deus", "Assembleias de Deus", "Igrejas de Cristo" and the "Assembleias Evangelicas de Deus Pentecostales" are among the largest denominations of Mozambique.

Pentecostal churches have seen rapid growth recently in Australia on the back of their massive popularity in the US, and increasingly prominent members making their attendance known, such as former Treasurer Peter Costello and Australian Idol contestants. In a bid to consolidate congregation numbers, the Pentecostal churches are becoming increasingly marketing savvy, with significant dollars expected to be spent on PR and newspaper, TV and radio advertising. [ [http://www.ibisworld.com.au/pressrelease/pressrelease.aspx?prid=111 IBISWorld ] ] .

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

The movement enjoys its greatest in the global South, which includes Africa, Latin America, and most of Asia.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|accessdate=2008-09-24] 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." [cite web|url=http://www.christianitytoday.com/ct/2000/013/36.107.html|title=The CT Review: Pie-in-the-Sky Now|publisher=Christianity Today|year=2000|accessdate=2008-01-30] 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."cite web|url=http://www.christianitytoday.com/ct/2000/november13/36.107.html|title=The CT Review: Pie-in-the-Sky Now|author=Ed Gitre, Christianity Today Magazine|date=2000-11-13|accessdate=] Brazilian Pentecostals talk of Jesus as someone real and close to them and doing things for them including providing food and shelter.

Geographical distribution

columns-list|2
* Africa: 41.1 millionOperation World" by Patrick Johnstone and Jason Mandryk, 2000, unless otherwise indicated.]
** Nigeria: 13.0 million (34.5 million;cite web|url=http://pewforum.org/surveys/pentecostal/|title= Spirit and Power: A 10-Country Survey of Pentecostals|publisher=Pew Forum|year=2006|accessdate=2008-02-03] 41.0 millioncite web|url=http://pewforum.org/events/index.php?EventID=101|title=The New Face of Global Christianity: The Emergence of|publisher=Pew Forum|year=2006|accessdate=2008-02-03] )
** Kenya: 4.1 million (18.94 million)
** South Africa: 4.4 million (15.1 millioncite web|url=http://www.abpnews.com/1418.article|title=Pentecostals a growing social, political force, study says|publisher=Associated Baptist Press|year=2006|accessdate=2008-02-03] )
** Ethiopia: 2.6 million
** Ghana: 1.76 million
* The Americas: 58.9 million
** United States: Total of: 30 million; 20.2 million; 80.0 million including Charismatics and Neo-charismatics)
** Brazil: 15.0 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
* Asia: 15.3 million
** South Korea: 5.35 million (8.75 million [cite web|url=http://www.adherents.com/Na/Na_506.html|title=Pentecostal|publisher=adherents.com|accessdate=2008-02-03] )
** 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)
* Europe: 9.5-11.0 million
** United Kingdom: 0.9-1.7 million
** Ukraine: 0.3-0.7 million
** Russia: 1.0 million
** Italy: 0.55 million
** Germany: 0.3 million
** Spain: 0.28 million
** France: 0.2-0.3 million
** Romania: 0.3 million [cite web|url=http://www.unhchr.ch/pdf/chr60/63add2AV.pdf|title=Civil and political rights, including the question of religious intolerance|publisher=Office of the United Nations High Commissioner for Human Rights|year=2004|accessdate=2008-02-03]
** Netherlands: 0.15 millions
** Hungary: 0.11 million
** Switzerland: 0.1 million
** Sweden: 0.09 million
** Greece: 0.03 million
** Bulgaria: 0.15 million
* Oceania
** Papua New Guinea: 0.4 million
** Australia: 0.4 million
** New Zealand: 0.11 million

Leaders

Forerunners

* William Boardman
* John Alexander Dowie (1848-1907)
* Edward Irving
* Albert Benjamin Simpson (1843-1919)

Early history

* Maria Woodworth-Etter (1844 - 1924)
* Smith Wigglesworth (1859 - 1947)
* Mary Magdalena Lewis Tate (1871 - 1930)cite book|url=http://www.clgpgt.org/ORG/founder1.html|title=Mary Lena Lewis Tate VISION!|publisher=The New and Living Way Publishing Company|author=Lewis, Meharry H.|year=2005|ISBN 0-910003-08-4|accessdate=2008-01-29] - Mother of Holiness. Founder of the "Church of the Living God, the Pillar and Ground of the Truth, Inc." and its dominion churches. [cite web|url=http://www.wikichristian.org/index.php/Religious_Organizations:Church_Of_the_Living_God:Index|title=The Church of the Living God|publisher=WikiChristian|year=2008|accessdate=2008-02-10]
* 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, pastor, 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
* Charles Harrison Mason (1866 - 1961) The Founder of the Church of God In Christ
* 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 (1919 – 2007) 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.

ee also

columns-list|2
* Alliance of Renewal Churches
* Apostolic Church
* Apostolic Faith Mission
* Bible-Pattern Church Fellowship
* British Israelism
* Charismatic Church of God
* Charismatic movement
* Christian evangelist scandals
* Church of God (Cleveland, Tennessee)
* Church of God in Christ
* Continuationism
* Elim Pentecostal Church
* Free Apostolic Church of Pentecost
* Full Gospel
* History of Church activities in Zambia
* International House of Prayer
* Joint College of African American Pentecostal Bishops
* List of Pentecostal Denominations
* Montanism
* Neocharismatic
* Oneness Pentecostalism
* Pentecostal Assemblies of Jesus Christ
* Pentecostal Charismatic Peace Fellowship
* Pentecostal Church of Jesus Christ of Latter Day Saints
* Pentecostal World Fellowship
* Potter's House Christian Fellowship
* Religious pluralism
* Renewal Theologians
* Revival Centres International
* Snake handling
* Summary of Christian eschatological differences
* United Pentecostal Church International

Further reading

* 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
* "Pentecostal Pioneers Remembered" (2008), by Keith Malcomson. 'British & Irish Pioneers of Pentecost.' www.pentecostalpioneers.org
* Walter Hollenweger, , (1997), "Pentecostalism : origins and developments worldwide", Peabody, Mass. : Hendrickson Publishers, ISBN 0-943575-36-2
* [http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp25092005.71/02whole.pdf 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 Pentecostalism on development, University of Wales
*
* Meharry H. Lewis, (2005), "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, Tenn.: The New and Living Way Publishing Company, ISBN 0-910003-08-4.
* Kelly Willis Mendiola, (2002) "The hand of a woman: four holiness-pentecostal evangelists and American culture, 1840-1930", Thesis (Ph. D.)—University of Texas at Austin, 2002, [http://worldcat.org/oclc/53825039&referer=brief_results OCLC 56818195] .

Notes

External links

* [http://www.valpo.edu/geomet/pics/geo200/religion/pentecostal.gifMap showing Percentage of Pentecostal Population in USA by county] from Valparaiso University
* [http://apostolicherald.com Apostolic Herald] Online newsletter sharing Pentecostal and Apostolic concepts written primarily by pentecostal authors.
* [http://www.pentecostalpioneers.org] Pentecostal Pioneers - British & Irish Pioneers (Includind Smith Wigglesworth and a host of others).
* [http://www.pcnak.org Pentecostal Conference of the North American Keralites]
* [http://aps.webjournals.org Australasian Pentecostal Studies journal]
* [http://www.tord.org.uk Tower of Refuge Deliverance Ministry]
* [http://pewforum.org/docs/?DocID=140 Pew Religious Forum Pentecostal Hub]
* [http://www.pentecostalpioneers.org Pentecostal Pioneers]
* [http://www.ifgkuopio.org North European Pentecostalism] "International Revival Gospel - Eelim Kuopion Helluntaiseurakunta"
* [http://www.collegeofbishops.org/ Joint College of African American Pentecostal Bishops] , established by J. Delano Ellis

Academic centres and journals

* [http://www.brill.nl/default.aspx?partid=212&pid=29992 Journal of Pentecostal Theology] formerly published by SAGE publications, is being published by Brill from 2006 onwards. The editorial board is composed of members of the Church of God Theological Seminary faculty.
* [http://www.refleks-publishing.com/en/journal/index.htm The REFLEKS journal] is published by REFLEKS-Publishing in Oslo, Norway and contains scholarly Scandinavian and English articles on Pentecostalism and neo-Pentecostalism.
* [http://www.encounterjournal.com Encounter: Journal for Pentecostal Ministry] is a published by the Assemblies of God Theological Seminary (AGTS)
* The [http://www.glopent.net 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 http://pentecostalgetsemany.webs.com.
* [http://www.hollenwegercenter.net/ Hollenweger Center] for the interdisciplinary study of Pentecostal and Charismatic movements at the Free University of Amsterdam
* [http://www.pctii.org/cyberj/index.html Cyberjournal for Pentecostal Charismatic Research]
* [http://pentecostalgetsemany.webs.com [http://www.iFPHC.org 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.