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[[File:Laying on of hands.jpg|250px|right|thumbnail|Members of the [[Pentecostal]] Church of God in Lejunior, [[Kentucky]] praying for a girl in 1946.]]

[[File:Laying on of hands.jpg|250px|right|thumbnail|Members of the [[Pentecostal]] Church of God in Lejunior, [[Kentucky]] praying for a girl in 1946.]]

'''Pentecostalism''' is a spiritual [[Christian]] revivalist movement that began within revivalistic [[Protestantism]], especially in the United States in the 19th century.  The goal of the [[Holiness Movement]] was to move beyond the one-time conversion experience that the revivals produce, and reach entire sanctification.  The Pentecostals went one step further, seeking what they called a "baptism in the spirit" or "baptism of the the Holy Ghost" that enabled those with this special gift to heal the sick, perform miracles, prophesy, and speak in tongues.<ref> Harrell (1975)</ref>  

'''Pentecostalism''' is a spiritual [[Christian]] revivalist movement that began within revivalistic [[Protestantism]], especially in the United States in the 19th century.  The goal of the [[Holiness Movement]] was to move beyond the one-time conversion experience that the revivals produce, and reach entire sanctification.  The Pentecostals went one step further, seeking what they called a "baptism in the spirit" or "baptism of the the Holy Ghost" that enabled those with this special gift to heal the sick, perform miracles, prophesy, and speak in tongues.<ref>Harrell (1975)</ref>  

Pentecostalism has experienced explosive growth for the past half-century. The membership is young and fast-growing. Combined, the Pentecostals (in separate denominations) and [[Charismatic movement|charismatics]] (inside other denominations) add up to very large numbers. The statistics are highly inexact but the combined total is perhaps one Christian in ten, worldwide.

Pentecostalism has experienced explosive growth for the past half-century. The membership is young and fast-growing. Combined, the Pentecostals (in separate denominations) and [[Charismatic movement|charismatics]] (inside other denominations) add up to very large numbers. The statistics are highly inexact but the combined total is perhaps one Christian in ten, worldwide.

Theologian Harvey Cox (who is not a member) describes what to expect in typical services in the U.S., suggesting why critics sometimes call them "holy rollers":

Theologian Harvey Cox (who is not a member) describes what to expect in typical services in the U.S., suggesting why critics sometimes call them "holy rollers":

:high-amperage music, voluble praise, bodily movement including clapping and swaying, personal testimonies, sometimes prayers "in the Spirit," a sermon full of stories and anecdotes, announcements, lots of humorous banter, a period of intense prayers for healing, and a parting song.<ref> Cox, ''Fire from Heaven'' (1995) p 6, also p 9-10</ref>  

:high-amperage music, voluble praise, bodily movement including clapping and swaying, personal testimonies, sometimes prayers "in the Spirit," a sermon full of stories and anecdotes, announcements, lots of humorous banter, a period of intense prayers for healing, and a parting song.<ref>Cox, ''Fire from Heaven'' (1995) p 6, also p 9-10</ref>  

==Denominations==

==Denominations==

From a worldwide perspective, the [[Assemblies of God]] is the largest Pentecostal denomination. However, the vast majority of its membership is outside of the United States. It has 2.5 million members in the U.S. and 25 million overall.  

From a worldwide perspective, the [[Assemblies of God]] is the largest Pentecostal denomination. However, the vast majority of its membership is outside of the United States. It has 2.5 million members in the U.S. and 25 million overall.  

Next in size are the Church of God and The Church of God in Christ, a predominantly African American denomination based in the U.S.   

Next in size are the Church of God and The Church of God in Christ, a predominantly African American denomination based in the U.S.   

Other Pentecostal denominations include the Church of God, Cleveland, Tennessee (1.0 million members in the U.S.); the International Pentecostal Holiness Church (244,000 U.S.members); the International Church of the Four Square Gospel (252,000 U.S. members); the Full Gospel Fellowship (412,000 members in the U.S.); and the United Pentecostal Church International (646,000 members in the U.S.) Some, including the United Pentecostal Church International, do not believe in the Trinity, but most do. There are scores of smaller Pentecostal bodies.<ref> For a listing of the websites of these and other Pentecostal churches, go to http://ccat.sas.upenn.edu/~kbanner/pentec.html </ref>

Other Pentecostal denominations include the Church of God, Cleveland, Tennessee (1.0 million members in the U.S.); the International Pentecostal Holiness Church (244,000 U.S.members); the International Church of the Four Square Gospel (252,000 U.S. members); the Full Gospel Fellowship (412,000 members in the U.S.); and the United Pentecostal Church International (646,000 members in the U.S.) Some, including the United Pentecostal Church International, do not believe in the Trinity, but most do. There are scores of smaller Pentecostal bodies.<ref>For a listing of the websites of these and other Pentecostal churches, go to http://ccat.sas.upenn.edu/~kbanner/pentec.html</ref>

==History==

==History==

In the late 19th century the [[Holiness Movement]] transformed Wesleyan teaching by emphasizing revivalist techniques of invitation, decision, and testimony, and by insistence on visible evidence. By the 1890s physical healing was commonly expected, and the experience of sanctification was called "baptism with the Holy Spirit". Divided by the rise of Pentecostalism after 1900, the surviving Holiness groups became less exuberant.

In the late 19th century the [[Holiness Movement]] transformed Wesleyan teaching by emphasizing revivalist techniques of invitation, decision, and testimony, and by insistence on visible evidence. By the 1890s physical healing was commonly expected, and the experience of sanctification was called "baptism with the Holy Spirit". Divided by the rise of Pentecostalism after 1900, the surviving Holiness groups became less exuberant.

On the surface, [[Speaking in tongues]] was the critical factor separating Pentecostals from adherents of the Holiness movement, but the underlying difference between the two was the manner in which the movements interpreted scripture. Holiness people used metaphor to make biblical events synonymous with personal experience. For them, the Exodus symbolized the progression of the soul to the life of holiness. Pentecostals sought to reenact elements of the biblical text literally, and believed they participated in the fulfillment of scripture.<ref> Charles Edwin Jones, "Beulah Land and the Upper Room: Reclaiming the Text in Turn-of-the-century Holiness and Pentecostal Spirituality." ''Methodist History'' 1994 32(4): 250-259 </ref>

On the surface, [[Speaking in tongues]] was the critical factor separating Pentecostals from adherents of the Holiness movement, but the underlying difference between the two was the manner in which the movements interpreted scripture. Holiness people used metaphor to make biblical events synonymous with personal experience. For them, the Exodus symbolized the progression of the soul to the life of holiness. Pentecostals sought to reenact elements of the biblical text literally, and believed they participated in the fulfillment of scripture.<ref>Charles Edwin Jones, "Beulah Land and the Upper Room: Reclaiming the Text in Turn-of-the-century Holiness and Pentecostal Spirituality." ''Methodist History'' 1994 32(4): 250-259</ref>

A short, profound Pentecostal revival in [[Wales]] (part of Britain) in 1904-5 lasted less than a year, but made 100,000 converts. The revival spread from south Wales to north Wales, then to Britain, and eventually to Los Angeles, California, which proved fertile ground for Pentecostalism.<ref> Edward J. Gitre, "The 1904-05 Welsh Revival: Modernization, Technologies, and Techniques of the Self," ''Church History'' 2004 73(4): 792-827. see also [[Wales]].</ref>

A short, profound Pentecostal revival in [[Wales]] (part of Britain) in 1904-5 lasted less than a year, but made 100,000 converts. The revival spread from south Wales to north Wales, then to Britain, and eventually to Los Angeles, California, which proved fertile ground for Pentecostalism.<ref>Edward J. Gitre, "The 1904-05 Welsh Revival: Modernization, Technologies, and Techniques of the Self," ''Church History'' 2004 73(4): 792-827. see also [[Wales]].</ref>

Pentecostalists participated in a broader evangelical culture in which divine healing was a key element in a program that could include ecstatic religiosity and a belief in Christ's imminent return. Newspapers reported the purported healings of these three ministers in revival meetings during the 1880s-1900s.  

Pentecostalists participated in a broader evangelical culture in which divine healing was a key element in a program that could include ecstatic religiosity and a belief in Christ's imminent return. Newspapers reported the purported healings of these three ministers in revival meetings during the 1880s-1900s.  

===Aimée Semple McPherson===

===Aimée Semple McPherson===

[[Aimée Semple McPherson]] was an important factor in the spread of Pentecostalism in the first half of  the 20th century. Although she always identified  herself as Canadian, she built her temple in Los Angeles, from which she hoped to evangelize the  world. Before settling down in 1923, however, she  experienced unnerving success as a faith healer.  Never comfortable with the role, not least of all  because she was committed to saving souls, not  bodies, McPherson attempted during her secluded final decade to devise a theory of faith healing.  Although still celebrated by her followers as a  prophet and a healer, she expressed discomfort with both these roles. Physically exhausted, she  died in 1944 at the age of 54 from a drug overdose.<ref> Janice Dickin,  "'Take Up Thy Bed And Walk': Aimee Semple Mcpherson and Faith-Healing." ''Canadian Bulletin of Medical History'' 2000  17(1-2): 137-153.  0823-2105 </ref>   

[[Aimée Semple McPherson]] was an important factor in the spread of Pentecostalism in the first half of  the 20th century. Although she always identified  herself as Canadian, she built her temple in Los Angeles, from which she hoped to evangelize the  world. Before settling down in 1923, however, she  experienced unnerving success as a faith healer.  Never comfortable with the role, not least of all  because she was committed to saving souls, not  bodies, McPherson attempted during her secluded final decade to devise a theory of faith healing.  Although still celebrated by her followers as a  prophet and a healer, she expressed discomfort with both these roles. Physically exhausted, she  died in 1944 at the age of 54 from a drug overdose.<ref>Janice Dickin,  "'Take Up Thy Bed And Walk': Aimee Semple Mcpherson and Faith-Healing." ''Canadian Bulletin of Medical History'' 2000  17(1-2): 137-153.  0823-2105</ref>   

Women played a major role in the Pentecostal revival movement from the 1900s to the 1940s, founding denominations, preaching, and occasionally acting as pastors. As Pentecostalism aligned itself with mainstream evangelicalism after World War II, women's leadership declined.  

Women played a major role in the Pentecostal revival movement from the 1900s to the 1940s, founding denominations, preaching, and occasionally acting as pastors. As Pentecostalism aligned itself with mainstream evangelicalism after World War II, women's leadership declined.  

After World War II a pan-Pentecostal revival in the U.S. was highly successful. A new generation of independent leaders  emerged, including [[Oral Roberts]] (1918 – 2009) and Jimmy Swaggart (1935 – ). These preachers, along with ecumenically-minded Pentecostal leaders such as David Du Plessis (1905–1987), encouraged the spread of the charismatic movement to mainstream Protestant churches and the Roman Catholic church.   

After World War II a pan-Pentecostal revival in the U.S. was highly successful. A new generation of independent leaders  emerged, including [[Oral Roberts]] (1918 – 2009) and Jimmy Swaggart (1935 – ). These preachers, along with ecumenically-minded Pentecostal leaders such as David Du Plessis (1905–1987), encouraged the spread of the charismatic movement to mainstream Protestant churches and the Roman Catholic church.   

Oral Roberts became a pioneer in the use of radio and television. In the 1960s and 1970s, he left the faith-healing circuit to build Oral Roberts University, founded in 1963 in Tulsa, Oklahoma. He claimed to have raised over a billion dollars.<ref> Richard N. Ostling, Barbara Dolan and Michael P. Harris. [http://www.time.com/time/magazine/article/0,9171,964970,00.html "Raising Eyebrows And The Dead," ''Time'' Jul. 13, 1987]</ref>

Oral Roberts became a pioneer in the use of radio and television. In the 1960s and 1970s, he left the faith-healing circuit to build Oral Roberts University, founded in 1963 in Tulsa, Oklahoma. He claimed to have raised over a billion dollars.<ref>Richard N. Ostling, Barbara Dolan and Michael P. Harris. [http://www.time.com/time/magazine/article/0,9171,964970,00.html "Raising Eyebrows And The Dead," ''Time'' Jul. 13, 1987]</ref>

===Latinos===

===Latinos===

Of the thirty-seven million [[Latinos]] living in the United States, nearly five million declare themselves to be either Pentecostal or Charismatic, and more convert every day. Latinos are not new to Pentecostalism; indeed, they have been becoming Pentecostal for more than a hundred years. Thus several generations have never belonged to any other faith. However, there is a common misperception of all of them as recent converts. The Latino Pentecostals participate in the spiritual and material culture of the larger evangelical Christian movement and imprints that movement with its own experiences. Diverse Latino faith communities—U.S. Chicano churches, pan–Latin American immigrant churches, and mixed Latin American and U.S. Latino churches—have carved out their own unique religious space.<ref> Arlene Sanchez Walsh, ''Latino Pentecostal Identity: Evangelical Faith, Self, and Society'' (2003)</ref>

Of the thirty-seven million [[Latinos]] living in the United States, nearly five million declare themselves to be either Pentecostal or Charismatic, and more convert every day. Latinos are not new to Pentecostalism; indeed, they have been becoming Pentecostal for more than a hundred years. Thus several generations have never belonged to any other faith. However, there is a common misperception of all of them as recent converts. The Latino Pentecostals participate in the spiritual and material culture of the larger evangelical Christian movement and imprints that movement with its own experiences. Diverse Latino faith communities—U.S. Chicano churches, pan–Latin American immigrant churches, and mixed Latin American and U.S. Latino churches—have carved out their own unique religious space.<ref>Arlene Sanchez Walsh, ''Latino Pentecostal Identity: Evangelical Faith, Self, and Society'' (2003)</ref>

==Evangelical response==

==Evangelical response==

Pentecostals resemble fundamentalists and evangelicals in some ways, but theologically they are quite different. Fundamentalists attach such unique authority to the letter of the Bible that they are suspicious of the pentecostals' stress on the immediate experience of the Spirit of God.  Indeed, text-oriented Christians tend to be wary of mystics. The theology of pentecostalism is embedded in testimonies, ecstatic speech, and bodily movement. The theology encompasses a full-blown religious cosmos, an intricate system of symbols that respond to the perennial questions of human meaning and value. The difference is that, historically, pentecostals have felt more at home singing their theology, or putting it in pamphlets for distribution on street corners.<ref> Cox, ''Fire from Heaven'' (1995) p 15</ref>  

Pentecostals resemble fundamentalists and evangelicals in some ways, but theologically they are quite different. Fundamentalists attach such unique authority to the letter of the Bible that they are suspicious of the pentecostals' stress on the immediate experience of the Spirit of God.  Indeed, text-oriented Christians tend to be wary of mystics. The theology of pentecostalism is embedded in testimonies, ecstatic speech, and bodily movement. The theology encompasses a full-blown religious cosmos, an intricate system of symbols that respond to the perennial questions of human meaning and value. The difference is that, historically, pentecostals have felt more at home singing their theology, or putting it in pamphlets for distribution on street corners.<ref>Cox, ''Fire from Heaven'' (1995) p 15</ref>  

Wacker (1996) looks at the bitter fight between existing radical evangelical groups and emerging Pentecostals between 1906 and 1916. To outsiders the sides were indistinguishable in their doctrinal beliefs, but to insiders their differences were immense. Pentecostals emphasized the absolute need to exhibit gifts of the spirit, something that most radical evangelicals denied. Strife bitterly divided churches, families, and communities because the opponents had so much in common. Both sides assumed theology to be an exact science, that only one correct interpretation of the Bible was possible, and that the worst sin was a rejection of orthodoxy. A legacy of animosity persisted between the two groups for years after.<ref> Grant Wacker, "Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906-1916." ''Journal Of Ecclesiastical History'' 1996 47(3): 505-528. 0022-0469 </ref>  

Wacker (1996) looks at the bitter fight between existing radical evangelical groups and emerging Pentecostals between 1906 and 1916. To outsiders the sides were indistinguishable in their doctrinal beliefs, but to insiders their differences were immense. Pentecostals emphasized the absolute need to exhibit gifts of the spirit, something that most radical evangelicals denied. Strife bitterly divided churches, families, and communities because the opponents had so much in common. Both sides assumed theology to be an exact science, that only one correct interpretation of the Bible was possible, and that the worst sin was a rejection of orthodoxy. A legacy of animosity persisted between the two groups for years after.<ref>Grant Wacker, "Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906-1916." ''Journal Of Ecclesiastical History'' 1996 47(3): 505-528. 0022-0469</ref>  

===Darwinism===

===Darwinism===

Pentecostal church members opposed [[Charles Darwin]]'s theories of organic [[evolution]] and natural selection because they viewed the theories as challenging the biblical narrative and detracting from the idea of human perfection. Wesleyans among them placed experience over exegesis and did not assign as high a priority to fighting Darwinism as other conservative Protestants. They tended to adhere to the gap or ruin-and-restoration theory, which placed geologic ages between the beginning of creation and the Edenic restoration, or they backed the interpretation that biblical "days" spanned great geologic ages. Pentecostals spent much less time than fundamentalists in fighting Darwinism, but their level of activity did increase during the fierce debates of the 1920s. Some Pentecostals support theistic evolution, but they have been virtually silent.<ref> Ronald L. Numbers, "Creation, Evolution, and Holy Ghost Religion: Holiness and Pentecostal Responses to Darwinism." ''Religion And American Culture'' 1992 2(2): 127-158. 1052-1151 </ref>

Pentecostal church members opposed [[Charles Darwin]]'s theories of organic [[evolution]] and natural selection because they viewed the theories as challenging the biblical narrative and detracting from the idea of human perfection. Wesleyans among them placed experience over exegesis and did not assign as high a priority to fighting Darwinism as other conservative Protestants. They tended to adhere to the gap or ruin-and-restoration theory, which placed geologic ages between the beginning of creation and the Edenic restoration, or they backed the interpretation that biblical "days" spanned great geologic ages. Pentecostals spent much less time than fundamentalists in fighting Darwinism, but their level of activity did increase during the fierce debates of the 1920s. Some Pentecostals support theistic evolution, but they have been virtually silent.<ref>Ronald L. Numbers, "Creation, Evolution, and Holy Ghost Religion: Holiness and Pentecostal Responses to Darwinism." ''Religion And American Culture'' 1992 2(2): 127-158. 1052-1151</ref>

==Missions and International==

==Missions and International==

===Latin America===

===Latin America===

In Latin America, where secularization is still limited and Protestant churches have far narrower social bases, Pentecostalism has spread very rapidly.<ref>[http://www.pewresearch.org/fact-tank/2014/11/14/why-has-pentecostalism-grown-so-dramatically-in-latin-america/ Why has Pentecostalism grown so dramatically in Latin America?]</ref>  The main force is the rapid urbanization of the continent, in which millions of people have been pushed into urban slums marked by social disarray and a chaotic informal economy. Pentecostalism serves as a healer of maladies and, for women, as a means of reducing the alcoholism and violence of men. The consequences of conversion include the cultivation of habits that increase success in the informal economy, enabling people to survive rather than sink into misery.<ref name="martin"> See Martin (2001)</ref>  

In Latin America, where secularization is still limited and Protestant churches have far narrower social bases, Pentecostalism has spread very rapidly.<ref>[http://www.pewresearch.org/fact-tank/2014/11/14/why-has-pentecostalism-grown-so-dramatically-in-latin-america/ Why has Pentecostalism grown so dramatically in Latin America?]</ref>  The main force is the rapid urbanization of the continent, in which millions of people have been pushed into urban slums marked by social disarray and a chaotic informal economy. Pentecostalism serves as a healer of maladies and, for women, as a means of reducing the alcoholism and violence of men. The consequences of conversion include the cultivation of habits that increase success in the informal economy, enabling people to survive rather than sink into misery.<ref name="martin">See Martin (2001)</ref>  

===Africa===

===Africa===

“Early Pentecostalism” preached an ascetic doctrine, which stressed perfection, strict moral ethics and biblical inerrancy. The ways of the world were considered the ways of sin and believers exhorted to shun all unnecessary material and carnal pleasures. "Modern Pentecostalism", on the other hand embraces a gospel of accumulation as the ways of the world, not as the ways of sin. It encourages believers to accumulate while on earth. While early Pentecostal churches embraced the ascetic doctrine of classical Pentecostalism, the new wave of these churches strongly emphasize a gospel of accumulation. <ref> see Robert Mbe Akoko, ''"Ask and You Shall Be Given"

“Early Pentecostalism” preached an ascetic doctrine, which stressed perfection, strict moral ethics and biblical inerrancy. The ways of the world were considered the ways of sin and believers exhorted to shun all unnecessary material and carnal pleasures. "Modern Pentecostalism", on the other hand embraces a gospel of accumulation as the ways of the world, not as the ways of sin. It encourages believers to accumulate while on earth. While early Pentecostal churches embraced the ascetic doctrine of classical Pentecostalism, the new wave of these churches strongly emphasize a gospel of accumulation.<ref>see Robert Mbe Akoko, ''"Ask and You Shall Be Given"

Pentecostalism and the Economic Crisis in Cameroon.'' (2007).</ref>

Pentecostalism and the Economic Crisis in Cameroon.'' (2007).</ref>

===Canada===

===Canada===

The Italian Canadian Pentecostal movement began in 1913 among a group of Presbyterian converts in Hamilton, Ontario. From here missionary work spread the movement to other Italian communities in Canada, including Toronto and Montreal. These Italian Pentecostals emphasized biblical fundamentalism, personal conversion, and an independent organizational structure but differed from other Pentecostals in their commitment to Italian identity and tradition. The emphasis on Italian language and community and missionary efforts directed toward other Italians combined with the sometimes unconscious incorporation of Old World traditions set the Italian Canadian Pentecostals apart from both other Italians and the Pentecostal movement in general.<ref> Cumbo, Enrico Carlson. "Your Old Men Will Dream Dreams": The Italian Pentecostal Experience in Canada, 1912-1945. Journal of American Ethnic History 2000 19(3): 35-81. 0278-5927  in JSTOR</ref>

The Italian Canadian Pentecostal movement began in 1913 among a group of Presbyterian converts in Hamilton, Ontario. From here missionary work spread the movement to other Italian communities in Canada, including Toronto and Montreal. These Italian Pentecostals emphasized biblical fundamentalism, personal conversion, and an independent organizational structure but differed from other Pentecostals in their commitment to Italian identity and tradition. The emphasis on Italian language and community and missionary efforts directed toward other Italians combined with the sometimes unconscious incorporation of Old World traditions set the Italian Canadian Pentecostals apart from both other Italians and the Pentecostal movement in general.<ref>Cumbo, Enrico Carlson. "Your Old Men Will Dream Dreams": The Italian Pentecostal Experience in Canada, 1912-1945. Journal of American Ethnic History 2000 19(3): 35-81. 0278-5927  in JSTOR</ref>

===Australia===

===Australia===

Pentecostalism in Australia was an import from the U.S., although John Alexander Dowie conducted healing missions in Australia in the 1880s before becoming a factor in the USA. Women played a significant founding role. The Good News Hall, founded by an ex-Methodist, Janet Lancaster, in North Melbourne in 1909, was the first organised pentecostal church in Australia. Aimée Semple McPherson tour in 1922 led to the formation of the Pentecostal Church, the forerunner of the [[Assemblies of God]], which now claim approximately half of Australia's pentecostals. The visit of the American evangelist Oral Roberts in 1956 spurred public controversy but paved the way for the more recent explosion of pentecostal churches, especially in Queensland and Western Australia.<ref> See Barry Chant, ''Heart of Fire: The Story of Australian Pentecostalism'' (1973)</ref>

Pentecostalism in Australia was an import from the U.S., although John Alexander Dowie conducted healing missions in Australia in the 1880s before becoming a factor in the USA. Women played a significant founding role. The Good News Hall, founded by an ex-Methodist, Janet Lancaster, in North Melbourne in 1909, was the first organised pentecostal church in Australia. Aimée Semple McPherson tour in 1922 led to the formation of the Pentecostal Church, the forerunner of the [[Assemblies of God]], which now claim approximately half of Australia's pentecostals. The visit of the American evangelist Oral Roberts in 1956 spurred public controversy but paved the way for the more recent explosion of pentecostal churches, especially in Queensland and Western Australia.<ref>See Barry Chant, ''Heart of Fire: The Story of Australian Pentecostalism'' (1973)</ref>

=== Sociologist Peter Berger on Pentecostalism and Europe ===

=== Sociologist Peter Berger on Pentecostalism and Europe ===