Pentecostalism

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Pentecostalism is a movement within Evangelical Christianity that places special emphasis on the direct personal experience of God through the baptism of the Holy Spirit, as described in the biblical account of the Day of Pentecost in the Book of Acts:

"On the day of Pentecost, seven weeks after Jesus' resurrection, the disciples were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability." — Acts 2:1-11

Pentecostals are distinguished by their unique belief that an individual can serve as a conduit for supernatural gifts endowed by the Holy Spirit, such as speaking in tongues, prophecy, discernment, and faith healing.

Although similar to the Charismatic movement with the mainstream churches, modern Pentecostalism developed earlier and separated formed separate denominations, while Charismatic Christians tended to remain within their churches of origin.

The largest Pentecostal denomination in existence today is the Assemblies of God with a membership of about 51 million worldwide.

Main beliefs and practices

Pentecostals subscribe to the belief that the "baptism of the Holy Spirit," marked by the apostles' experience in the Book of Acts, is necessary for Christian growth and empowerment. For many Pentecostals it is one of the key steps in Christian conversion. Water baptism is also essential, following one's decision to commit oneself to Christ. However, water baptism is not the same as the baptism of the Holy Ghost, which is a distinct spiritual experience.

The apostles receive the gift of the Holy Spirit, as described in the Book of Acts.

Like other Christians, Pentecostals believe that one must be saved by believing repenting of one's sins, accepting Jesus as Lord and Savior, and thus being forgiven of sins, and receiving the Holy Spirit. However, classical Pentecostals believe that the initial sign of the baptism of the Holy Spirit is speaking in tongues. The larger Pentecostal denominations teach speaking in tongues is a gift from God available to all Christians regardless of denominational affiliation, but do not go so far as to declare it necessary for salvation.

Currently, there are two basic streams of Pentecostal churches. The more widespread group, adheres to baptism in the name of the Trinity: the Father, the Son, and the Holy Ghost. The second group is often known as "Jesus Name," or "Oneness" Pentecostals. This group adheres strictly to the text found in Acts 2:38 that believers should repent and be baptized "in Jesus' name" only, then they will receive the Holy Spirit. Jesus name Pentecostals thus require the rebaptism of those who were previously baptized in the name of the Trinity.

A nuance of Pentecostalism that has had a profound effect on Protestant worship overall is its strong emotionalism in worship and prayer. Pentecostals are known for raising their hands while singing, praying aloud in a fervent manner. and sometimes jubilantly running through the aisles during church services. Cries of "Yes, Lord!," "Thank you, Jesus!," "Hallelujah!" and other spontaneous expressions of praise. What distinguished Pentecostal worship from other Christian churches in which these characteristics are present, however, is speaking in tongues, praying in tongues, interpretation of messages given in tongues, and prophecy.

The aforementioned events can happen spontaneously during normal service with no forewarning, by direct guidance from the leader of the service, or at massive altar calls where the entire congregation is encouraged to come and pray together for various purposes at the altar.

Many early Pentecostals believed that the twentieth-century 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 Spirit upon regeneration, the work of the Holy Spirit 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 Spirit in the believer. Instead, they distinguish this indwelling from a subsequent, more intense relationship with the Holy Spirit.

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 usually adhere to the doctrine of Biblical inerrancy, although, unlike traditional Christians, they allow for and even encourage continuing revelation through prophetic messages received through the Holy Spirit.

Angelus Temple, an early Pentecostal church built by Aimee Semple McPherson in the 1920s near downtown Los Angeles, associated with the Foursquare Church

Unlike most other Christians, some Pentecostals believe that there is a second work of the Holy Ghost after initial conversion, in which the Holy Ghost dwells more fully in them, and which opens a believer up to a closer fellowship with God, empowering them for Christian service. Other Pentecostals believe that Holy Ghost baptism is the distinct event of the Holy Ghost taking up residence in the believer's heart rather than a "fuller dwelling" or "second filling."

Pentecostals vary in their beliefs of the types of glossolalia (1 Cor. 12:28). The following are some possible distinctions. First, there is the evidence at the baptism of the Holy Ghost. This is when a believer speaks in tongues when they are first baptized by the Holy Ghost. For some, this may be the only time an individual ever speaks in tongues, as they are a variety of other "gifts" or ministries into which the Holy Spirit may guide them. Secondly, there is the specific "gift of tongues." This is when a person is moved by God to speak in tongues during a church service or other Christian gathering for everyone to hear. The gift of tongues may be exercised anywhere; but many denominations believe that it must only be exercised when a person who has the gift of "interpretation of tongues" is present so that the message may be understood by the congregation (1 Cor. 14:13, 27-28).

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. It is argued that Paul stated that speaking in tongues is only one of the gifts of the Spirit and is not gifted to all (1 Cor. 12:12-31). Defenders of Penecostalism answer that Paul did not criticize speaking in tongues per se, but only the disordliness with which the gift was exercised at Corinth.

Another trait that most often distinguishes Pentecostals from other Evangelical Christians is their openness to new prophecy. Although identified as one of the gifts of the Spirit, most Protestants generally believe that Christian prophecy ended sometime shortly after the apostolic age. It is not uncommon for today's Pentecostal church leaders and even congregants to use this gift within the context of a church service to exhort a fellow brother or sister, or even to comment on current events or predict future ones.

Anointing with oil, as in the early Christian church, is a practice in some Pentecostal churches performed during the consecration or ordination of pastors and elders as well as during healing of the sick. The word "anointing" is also frequently used by Pentecostal Christians to refer to the power of God or the Spirit of God residing in a Christian—a usage that occurs from time to time in the Bible. A particularly popular expression is "the anointing that breaks the yoke," which is derived from Isaiah 10:27.

History

Pentecostalism traces its original roots to the day of Pentecost when a week after Jesus ascended into Heaven, there were 120 believers waiting for the promise of the Father in the form of the Holy Spirit. In Acts 2:4, when the Holy Spirit came upon the believers they all spoke in tongues. Throughout the last 2000 years there have been various references to the in-filling of the Holy Spirit and outward sign of glossolalia.

Charles Fox Parham

In the modern era Holiness movement was the first to begin making numerous references to the term "Pentecostal." In 1867 The National Camp Meeting Association for the Promotion of Christian Holiness declared: [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....

Around 1901, Pentecostalism was given a public platform when Agnes Ozman received the gift of tongues 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. Parham later left Topeka and began a revival meeting ministry. In 1905, Parham started preaching in Texas and began a Bible College in Houston, where a black preacher named William Joseph Seymour, a son of freed slaves, was required to listen to Parham’s lectures outside the classroom through a half-opened door. In spite of this act of racism, he became convinced of Parham's views. The leadership of the movement was soon to pass to Seymour and take on international dimensions.

Azusa Street revival

William J. Seymour, leader of the Azusa Street Revival.

In 1906, Seymour spearheaded the watershed of the Pentecostal movement in the U.S. and the world—The Azusa Street Revival. It began on April 9 in Los Angeles, California, at the home of Edward Lee. Seymour claimed that he was overcome with the Holy Ghost on April 12, 1906. On April 18, the Los Angeles Times ran a front page story on the revival, Weird Babel of Tongues, New Sect of fanatics is breaking loose, Wild scene last night on Azusa Street, gurgle of wordless talk by a sister. By the third week in April, the small but growing congregation rented an abandoned African Methodist Episcopal Church at 312 Azusa Street and subsequently became organized as the Apostolic Faith Mission. Almost all mainline Pentecostal denominations today trace their historical roots to the Azusa Street Revival.

The movement's inception was counter-cultural to the social and political norms of society. Record numbers of African-American men and women were initial leaders.

During the first year of the revival in Los Angeles, a group of African-American elders appointed by the General Overseer of the newly formed Holiness Church of God in Christ (COGIC), Charles Price Jones was sent to investigate reports of Azusa Street. At the helm was Elder C.H. Mason. Struck by what he witnessed there, Mason began preaching and teaching the Pentecostal message upon his return to Tennessee. Unconvinced by this new doctrine, Overseer Jones continued to lead his COGIC adherents as a Holiness church, changing the name in 1915 to the Church of Christ, Holiness (USA). Mason, however, called a conference in Memphis, Tennessee and reorganized the Church of God in Christ as a Holiness Pentecostal body. As the only officially incorporated Pentecostal church, Mason's COGIC held a position of leadership in the rapidly growing faith.

Fractures emerge

Bishop Charles Harrison Mason, founder of the Church of God in Christ, Inc.

As the Azusa Revival began to wane and the pressure from social, cultural and political events of the time increased, doctrinal differences began to surface more and more within the Pentecostal movement

In approximately 1913, a number of pastors and leaders and separated themselves form the Church Of God In Christ. This split was due, in part, to racial tensions and societal laws requiring segregation, as well as to objections about the growing "Jesus-only" orientation of some COGIC members of the time. A new, mostly white, group organized itself the Assemblies of God. When they left, COGIC became a mostly-black denomination, as it is today. It remains now the largest African-American Pentecostal body in existence.

Other splits also became apparent. Wanting not to affiliate with the Assemblies of God, a group of ministers from predominantly white churches formed the Pentecostal Church of God in Chicago, Illinois in 1919. George Went Hensley—who had left the Church of God, Cleveland, Tennessee when it ceased the practice of snake handling—is credited with creating the first church dedicated to this extreme practice in the 1920s.

Prior to the split in 1923, The Church of God, Cleveland, Tennessee, made significant inroads across racial divides, with missionary ministry to the Bahamas and elsewhere. After the 1923 divide, the bulk of the black membership followed Overseer (bishop) A.J. Tomlinson into the Church of God of Prophecy.

In urban African-American communities of the 1940s, Father Divine and Daddy Grace emerged, encouraging their followers to practice Pentecostalism in a manner widely criticized for centering on the leaders' claims to divinity.

African American influence

Still, many maintain that African-Americans can be credited with much of the movement's success. In fact, there are several theories that say because the pioneers of Pentecostalism were from churches rooted in the the nineteenth century African-American culture, the religious expressions of Pentecostalism are themselves a reflection of the African religious culture from which Black slaves had been wrenched.

Azusa Street revival leader Seymour himself was deeply affected by black slave spirituality. Black Pentecostal scholar Leonard Lovett said that "black Pentecostalism emerged out of the context of the brokenness of black existence... their holistic view of religion had its roots in African religion" (MacRobert 1988:77-78). The main features of this African American spirituality are considered oral liturgy, narrative theology and witness, the maximum participation of the whole community in worship and service, the inclusion of visions and dreams into public worship, and understanding the relationship between body and mind manifested by healing through prayer. Furthermore, rhythmic hand-clapping, the antiphonal participation of the congregation in the sermon, the immediacy of God in the services may all be "survivals of Africanisms." These expressions were fundamental to early Pentecostalism and largely remain in the movement to this day. The African roots of Pentecostalism help explain its significance in Third World countries, such as Jamaica, Haiti, and Guatemala.

In the last part of the twentieth century the Word of Faith movement, the Toronto Blessing and the Brownsville movement became some of the better known splinter groups who have appropriated the mantle of Pentecostalism to lend credence to the more extreme, non-traditional practices in the movement. These include the practice of divine laughter, Dominionism, ecstatic barking, Creative Visualization, Fetishism, and making Seed Money donations in order to yield divine reward.

International dimensions

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

Another watershed within the Pentecostal movement is the "Memphis Miracle," a meeting by Anglo Pentecostal leaders and 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.

Pentecostal denominations and adherents

The magazine Christianity Today reported that approximated 25 percent of the world's Christians are Pentecostal or charismatic. However, estimated numbers of Pentecostals vary widely. Lower estimates place the figure near to 22 million, while the highest estimates apparently place the figure between 400 and 600 million. According to a Spring 1998 article in Christian History, there are about 11,000 different Pentecostal or charismatic denominations worldwide.

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.

The size of Pentecostalism in the U.S. is estimated to be more than 20 million, counting all unaffiliated congregations, including approximately 918,000 Hispanic-Americans. 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. In Australia, Hillsong is the largest Pentecostal church with a membership exceeding 19,000.

Despite modern Pentecostalism roots in the U.S., 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 Pentecostal Christian church in the world is the Yoido Full Gospel Church in South Korea. Founded and led by David Yonggi Cho since 1958, it reported 780,000 members in 2003.

Outside the English speaking world

Missions expert David Barrett estimated in a Christianity Today article that the Pentecostal and charismatic church is growing by 19 million per year. The late Jeffrey K. Hadden at the Department of Sociology at the University of Virginia collected statistics from the various large Pentecostal organizations demonstrating that the Pentecostals are experiencing very rapid growth. 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.

The Christian Congregation of Brazil

According to last census in Brazil, 25 percent are Protestants, most of them are Pentecostals or Charismatics, including members of the Assemblies of God, Christian Congregation of Brazil, Foursquare Gospel, Universal Church of the Kingdom of God, and Charismatics Baptists. The Assemblies of God (Assembléia de Deus) of Brazil reports about 10 million members.

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 Pentecostal Church in India, India Pentecostal Church of God and the Sharon Fellowship Church.

Statistics

See List of Christian denominations by number of members. The list indicates there may be 150 million Pentecostals with the largest Pentecostal denominations (claiming 2 million or more adherents) being:

Denomination Statistics

• Assemblies of God - 51 million
• Independent - 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

While not as large as some of the above organizations the following have made quite an impact on Pentecostalism:

• 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 [1]; 41.0 million [2])
  • Kenya: 4.1 million (18.94 million [3])
  • South Africa: 4.4 million (15.1 million [4])
  • 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 [5]; 80.0 million including Charismatics and Neo-charismatics [6])
  • Brazil: 15.0 million (20-90 million [7]; 84 million [8])
  • Argentina: 3.5 million
  • Mexico: 2.7 million
  • Guatemala: 2.0 million (7.2 million [9])
  • Chile: 1.8 million (4.8 million [10])
  • Canada: 1.3 million
  • Haiti: 0.325 million [11]
  • Barbados: 0.022 million
• Asia: 15.3 million
  • South Korea: 5.35 million [12] (8.75 million [13])
  • China: unknown; 72.0 million [14]
  • Philippines: 9.0 million (38.65 million [15]; 25.0 million [16])
  • Indonesia: 7.0 million
  • India: Total of: 54 million; 5.2 million (54.0 million [17]; 38.0 million [18])
  • 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 [19]
  • Germany: 0.3 million [20]
  • Spain: 0.28 million
  • France: 0.2-0.3 million
  • Netherlands: 0.15 millions [21]
  • Belorussia: 0.15 million [22]
  • Bulgaria: 0.11 million [23]
  • 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
• Oceania: 3.3 million
  • Papua New Guinea: 0.4 million
  • Australia: 0.4 million
  • New Zealand: 0.11 million

• Source: Operation World by Patrick Johnstone and Jason Mandryk, 2000, unless otherwise indicated.
• [24]
• Statistics on pentecostal renewalists
• World Christian Database

Leaders

Precursors

• 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)
• 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.
• Bishop Charles Harrison Mason (1866-1961) Founder of the Church of God in Christ
• 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
• Pentecostal World Fellowship
• Religious pluralism
• Prophecy
• Left Behind Series
• Summary of Christian eschatological differences

References

ISBN links support NWE through referral fees

• 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
• 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

External links

• 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

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References

• Faupel, D. William. The Everlasting Gospel: the significance of eschatology in the development of Pentecostal thought. Sheffield Academic Press, 1996. ISBN 1850757615

• Hollenweger, Walter J. "After twenty years’ research on Pentecostalism." International Review of Mission. LXXV:297, 1986.

• Hollenweger, Walter J. "The black roots of Pentecostalism". Unpublished paper, Selly Oaks College. 1996.

• Kelsey, Morton.Tongue Speaking: the history and meaning of charismatic experience. Crossroad, 1980. ISBN 0824500733

• MacRobert, Iain. The Black Roots and White Racism of Early Pentecostalism in the USA. St. Martin's Press, 1988. ISBN 0312016905

• Nelson, Douglas J. “For Such a Time as This: the story of William J Seymour and the Azusa Street Revival”. PhD thesis, University of Birmingham, 1981.