THE ORIGIN OF PENTECOSTALISM: AN ASSESSMENT

A Seminar Paper

by

Nengmuanlal Neihsial

Department of History of Christianity

INTRODUCTION .......................................................................................................................... 3

1. The Term Pentecost ..................................................................................................................... 4

1.1. Etymology and Early Usage of Pentecostalism ........................................................... 4

1.2. Early Usage (Late 19th Century) .................................................................................. 4

1.3. Development of the Term (Early 20th Century) ........................................................... 5

2. The Classical/Conventional View ............................................................................................... 6

3. Theological and Ecclesiastical Background of the Classical/Conventional Pentecostal

3.1. Theological Background of Classical Pentecostalism ................................................. 7

3.1.1. Evangelical Roots ......................................................................................... 7

3.1.2. The Baptism of the Holy Spirit ..................................................................... 8

3.1.3. Spiritual Gifts ................................................................................................ 9

3.2. Ecclesiastical Background of Classical Pentecostalism .............................................. 9

3.2.1. The Holiness movement ............................................................................. 10

3.2.2. The Keswick Movement ............................................................................. 10

3.2.3. Emergence of Independent Pentecostal Churches and Denominations .......11

4. The Societal View ..................................................................................................................... 12

5. The Background for the Emergence of Pentecostalism ............................................................ 14

5.1. Historical Context ...................................................................................................... 14

5.2. Theological Context ................................................................................................... 15

5.3. Social Context ............................................................................................................ 15

6. Evaluation ................................................................................................................................. 17

CONCLUSION ............................................................................................................................. 20

BIBLIOGRAPHY ......................................................................................................................... 21

2
INTRODUCTION

This paper will explore the multifaceted origins and development of Pentecostalism. It will

begin by examining the term “Pentecost” itself, tracing its etymology and observing its early usage

within Christian theology. Subsequently, it will delve into the historical and theological roots of

the Classical/Conventional Pentecostal movement, analyzing its key doctrines such as the Baptism

of the Holy Spirit and the manifestation of spiritual gifts. Furthermore, the paper will investigate

the societal and historical contexts that contributed to the rise of Pentecostalism, considering

factors such as the Holiness movement, the Keswick Movement, and broader socio-cultural trends

of the late 19th and early 20th centuries. This comprehensive analysis will provide a nuanced

understanding of the diverse factors that shaped the emergence and evolution of Pentecostalism as

a significant global religious movement.

3
1. The Term Pentecost

The Greek term Πεντηκοστή (Pentekoste) signifies the fiftieth day. Originating from the

Jewish Feast of Weeks, this name commemorated the 50th day following Passover, when the first

fruits of the corn harvest were presented (Deut. 16:9).1 Later, the Christian Church adopted this

name to celebrate the descent of the Holy Spirit, which occurred on the 50th day after the

resurrection of Jesus Christ (Acts 2:1)2, thus establishing Pentecost as a joyous and sacred feast.

1.1. Etymology and Early Usage of Pentecostalism

The term “Pentecostalism” has its roots in the biblical account of the Day of Pentecost, as

recorded in Acts 2. The Greek word Πεντηκοστή (Pentekoste) is used to describe the event, which

marked the beginning of the Christian church.3 The early Christian church celebrated Pentecost as

a significant event, commemorating the gift of the Holy Spirit to the apostles. However, the term

“Pentecostalism” did not emerge until the late 19th century, when it was used to describe a distinct

Christian movement emphasizing spiritual gifts and experiences.4

1.2. Early Usage (Late 19th Century)

The late 19th century saw the emergence of various Christian movements emphasizing

1
W. E. Vine, Vine’s Complete Expository Dictionary of Old and New Testament (Nashville: Thomas Nelson
Publishers, 1996), 474.

2
F. L. Cross and E. A. Livingstone eds., The Oxford Dictionary of the Christian Church (London: Oxford
University Press, 1962), 1043.

3
Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century
(Grand Rapids: Eerdmans, 1997), 43-45.

4
Edith L. Blumhofer, The Assemblies of God: A Chapter in the Story of American Pentecostalism
(Springfield: Gospel Publishing House, 1989), 35-36.

4
holiness, spiritual gifts, and experiences.5 The term “Pentecostalism” began to be used to describe

these movements, which sought to recapture the spiritual vitality and power of the early Christian

church.6 Charles Price Jones and Charles Parham7, played important roles in shaping the early

Pentecostal movement. Their emphasis on spiritual gifts, holiness, and missionary work helped to

establish the core characteristics of Pentecostalism.8 The early usage of the term Pentecostalism in

the late 19th century marked the beginning of a distinct Christian movement emphasizing spiritual

gifts and experiences.

1.3. Development of the Term (Early 20th Century)

The early 20th century saw significant developments in the Pentecostal movement,

including the establishment of formal denominations and the expansion of missionary work. The

term “Pentecostalism” became more widely used, and its meaning became more clearly defined.

The Azusa Street Revival of 1906, led by William J. Seymour, was a pivotal event in the

development of Pentecostalism.9 This revival emphasized the importance of spiritual gifts, such as

speaking in tongues, and helped to popularize Pentecostalism globally.10 Finally, the term

Pentecost has evolved significantly from its biblical roots to its modern usage. The development

5
Synan, The Holiness-Pentecostal…, 57.

6
David W. Faupel, The Everlasting Group: The Significances of Eschatology in the Development of
Pentecostal Thought (Sheffield: Sheffield Academic Press, 1996), 124.

7
Charles Parham was a white American Holiness preacher, who was the founder of the modern classical
Pentecostal Movement. V. V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor (Bangalore: Asian
Trading Corporation, 2008), 35.

8
Walter J. Hollenweger, The Pentecostals: The Charismatic Movement in the Churches (Minneapolis:
Augsburg Publishing House, 1972), 212.

9
Synan, 57.

10
Edith L. Blumhofer, The Assemblies of God: A Chapter in the Story of American Pentecostalism
(Springfield: Gospel Publishing House, 1989), 40-42.

5
of the term in the early 20th century saw the establishment of formal denominations, the expansion

of missionary work, and the popularization of Pentecostalism globally.

2. The Classical/Conventional View

V. V. Thomas wrote that classical view of Pentecostal origins posits that the modern

Pentecostal Movement began on New Year’s Day in 1901, specially with the Azusa Street revival

with Charles Fox Parham, a white American Holiness preacher, as its founder.11 Parham is

renowned for developing the classical Pentecostal theology, particularly through his emphasis on

speaking in tongues as evidence of the baptism of the Holy Spirit.12 According to this view,

Parham’s teachings influenced William J. Seymour, who led the Azusa Street Revival. The revival,

which began in April 1906, was characterized by spontaneous outbreaks of speaking in tongues,

healing, and other spiritual gifts.13 The Classical/Conventional View holds that this revival marked

the beginning of the Pentecostal movement, which spread rapidly across the United States and

around the world.

3. Theological and Ecclesiastical Background of the Classical/Conventional Pentecostal

Movement

The classical Pentecostal movement, which emerged in the early 20th century, was shaped

by a complex array of theological and ecclesiastical factors. So, this section will explore the

theological and ecclesiastical background of the classical Pentecostal movement, examining the

11
V. V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor (Bangalore: Asian Trading
Corporation, 2008), 35.

12
C. Parham, A Voice Crying in the Wilderness (Baxter Springs: Apostolic Faith, 1902), 12.

A. Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity (Cambridge:

Cambridge University Press, 2004), 23.

6
evangelical roots of the movement, the doctrine of the baptism of the Holy Spirit, and the

importance of spiritual gifts. Additionally, it will delve into the ecclesiastical background of

classical Pentecostalism, discussing the influence of the Holiness movement, the Keswick

movement, and the emergence of independent Pentecostal churches and denominations. By

examining these theological and ecclesiastical factors, this section aims to provide a

comprehensive understanding of the classical Pentecostal movement and its enduring impact on

global Christianity.

3.1. Theological Background of Classical Pentecostalism

According to Synan, the classical Pentecostal movement, which emerged in the early 20th

century, was deeply rooted in evangelical theology.14 However, Anderson recorded that

Pentecostalism also introduced several new theological emphases that distinguished it from other

evangelical traditions.15 So, this section will explore the theological background of classical

Pentecostalism, with a focus on its evangelical roots, its emphasis on the baptism of the Holy

Spirit, and its understanding of spiritual gifts.

3.1.1. Evangelical Roots

Classical Pentecostalism, which emerged in the early 20th century, was deeply rooted in

evangelical theology. Synan stated that the evangelical roots of Pentecostalism are evident in its

emphasis on the authority of the Bible, the importance of personal conversion, and the need for

sanctification.16 And Dayton added that this emphasis on biblical authority, personal conversion,

14
Synan, The Holiness-Pentecostal..., 123.

15
Anderson, An Introduction to Pentecostalism…, 56.

16
Synan, 123.

7
and sanctification was inherited from the broader evangelical tradition, which had always stressed

the importance of individual conversion experiences and spiritual growth.17

Anderson further added that the evangelical roots of Pentecostalism are also evident in its

understanding of salvation and the work of the Holy Spirit. Pentecostals believed that individuals

must repent of their sins, accept Jesus Christ as their Lord and Savior, and receive the Holy Spirit

in order to be truly converted.18 This emphasis on the work of the Holy Spirit in salvation and

sanctification was a key feature of Pentecostal theology, and was seen as a means of empowering

believers for witness and service.19 Thus, classical Pentecostalism’s evangelical roots are

unmistakable, shaped by its emphasis on biblical authority, personal conversion, sanctification,

and the work of the Holy Spirit.

3.1.2. The Baptism of the Holy Spirit

The baptism of the Holy Spirit is a central tenet of classical Pentecostalism, and is

considered a fundamental aspect of the Pentecostal experience.20 This doctrine, which emphasizes

the importance of a post-conversion experience of the Holy Spirit, is based on the biblical account

of the Day of Pentecost, where the disciples of Jesus received the Holy Spirit and spoke in tongues

(Acts 2:1-4). According to Parham, the baptism of the Holy Spirit is a necessary step for believers

to receive power for witness and service.21 Synan notes that this doctrine is also rooted in the

teachings of John Wesley, who emphasized the importance of a post-conversion experience of the

17
D. W. Dayton, Theological Roots of Pentecostalism (Peabody: Hendrickson, 1987), 187.

18
Anderson, An Introduction to Pentecostalism…, 56.
19
Anderson, 56.

20
Synan, The Holiness-Pentecostal…, 123.

21
C. F. Parham, The Everlasting Gospel (Baxter Springs: Apostolic Faith, 1902), 12.

8
Holy Spirit.22 Additionally, Dayton highlights that the baptism of the Holy Spirit is seen as a means

of empowering believers for evangelism and missions.23 Thus, the baptism of the Holy Spirit is a

foundational doctrine of classical Pentecostalism, rooted in the biblical account of Pentecost and

emphasized by key figures such as Parham, Wesley, and Dayton, as a necessary step for

empowering believers for witness, service, evangelism, and missions.

3.1.3. Spiritual Gifts

Spiritual gifts are a vital aspect of the Christian faith, particularly in the context of

Pentecostalism.24 These gifts, bestowed upon believers by the Holy Spirit, enable them to

participate in various forms of ministry and service.25 The biblical basis for spiritual gifts can be

found in several passages, including 1Corinthians 12-14, Romans 12:3-8, and Ephesians 4:7-16.

According to Paul, these gifts are intended for the common good, and are meant to promote unity

and diversity within the church. Synan notes that spiritual gifts are a key aspect of Pentecostal

theology, and are seen as a means of empowering believers for evangelism and missions.26 Dayton

also emphasizes the importance of spiritual gifts in Pentecostalism, highlighting their role in

promoting spiritual growth and maturity.27

3.2. Ecclesiastical Background of Classical Pentecostalism

22
Synan, The Holiness-Pentecostal…, 125.

23
Dayton, Theological…, 187.

24
Synan, 123.
25
Dayton, Theological…, 187.

26
Synan, 125.

27
Dayton, 190.

9
 The classical Pentecostal movement, which emerged in the early 20th century, was not only

shaped by its theological convictions, but also by its ecclesiastical background.28 This section will

explore the ecclesiastical background of classical Pentecostalism, with a focus on its roots in the

Holiness movement, the influence of the Keswick movement, and the emergence of independent

Pentecostal churches and denominations.

3.2.1. The Holiness Movement

Dieter on his book on The Holiness Revival of the Nineteenth Century, explained that the

Holiness Movement of the 19th century emerged from the Methodist tradition, putting it’s

emphasized on sanctification and the pursuit of holiness.29 This Movement influenced the

development of Pentecostalism by emphasizing the importance of spiritual purity and the

empowerment of the Holy Spirit.30 Thus, the Holiness Movement of the 19th century had a

profound impact on the development of Pentecostalism.

3.2.2. The Keswick Movement

The Keswick Movement, which emerged in the late 19th century, played a significant role

in shaping the Pentecostalism.31 According to Horton, this movement emphasized in the

importance of the baptism of the Holy Spirit,32 which was seen as a crucial experience for

28
Synan, The Holiness-Pentecostal…, 10.

29
M. E. Dieter, The Holiness Revival of the Nineteenth Century (Metuchen: Scarecrow Press, 1996), 56.

30
Synan, 67.
31
Synan, 123.

32
S. M. Horton, What the Bible Says About the Holy Spirit (Springfield: Gospel Publishing House, 1995),
156.

10
believers, empowering them for evangelism and ministry.33

The Keswick Movement’s teaching on the baptism of the Holy Spirit was characterized by

an emphasis on the empowerment of believers for witness and service, rather than solely on the

gift of tongues or other charismatic gifts.34 This emphasis on empowerment for ministry and

evangelism influenced the development of Pentecostalism, which also emphasized the importance

of spiritual gifts and the empowerment of the Holy Spirit.35 The Keswick Movement’s influence

can be seen in the Pentecostal emphasis on the baptism of the Holy Spirit as a necessary experience

for believers, and the importance of spiritual gifts such as speaking in tongues, healing, and

prophecy.

3.2.3. Emergence of Independent Pentecostal Churches and Denominations

As Pentecostalism emerged in the early 20th century, independent Pentecostal churches and

denominations began to form. These churches and denominations were often characterized by a

strong emphasis on spiritual experience, the supernatural work of the Holy Spirit, and the

importance of evangelism and missions.36 This emphasis on spiritual experience and the

supernatural work of the Holy Spirit led to a focus on the gifts of the Holy Spirit, such as speaking

in tongues, healing, and prophecy.

The emergence of independent Pentecostal churches and denominations marked a

significant shift away from the traditional denominational structures of the time and towards a

33
Dayton, Theological…, 187.
34
Anderson, An Introduction…, 210.

35
Synan, The Holiness-Pentecostal…, 145.

36
Anderson, 30.

11
more decentralized and autonomous form of church governance.37 This shift was driven in part by

a desire for greater freedom and flexibility in worship and ministry, as well as a reaction against

the perceived formalism and bureaucracy of traditional denominations.38 The result was a

proliferation of independent Pentecostal churches and denominations, each with its own unique

character and emphasis.

4. The Societal View

This view of the origin of Pentecostalism suggests that the world-wide Pentecostal

Movement originated in 1906, which was in a black context, in a black residential area at Azusa

Street in Los Angeles39 which was under the leadership of William Joseph Seymour, who was the

son of a former slaves from Centerville, Louisiana.40 To understand the societal context of this

event, it is essential to examine the social and economic conditions of the Black community in Los

Angeles during the early 20th century.

Taylor states that the Black residential area in Los Angeles, where Azusa Street was

located, was a segregated and impoverished community. African Americans faced significant

social and economic challenges, including racism, poverty, and limited access to education and

employment opportunities.41 The community was also characterized by a strong sense of solidarity

and resilience, with many African Americans relying on their churches and community

37
Dayton, Theological…, 100.

38
E. W. Blumhofer, The Assemblies of God: A Chapter in the Story of American Pentecostalism
(Springfield: Gospel Publishing House, 1989), 20.

39
Thomas, Dalit Pentecostalism…, 50-51.
40
Thomas, 51.

Q. Taylor, In Search of the Racial Frontier: African Americans in the American West, 1528-1990 (New
41

York: W.W. Norton & Company, 1998), 234.

12
organizations for support and empowerment.42

The Azusa Street Revival, led by William J. Seymour, a Black preacher from Louisiana,

tapped into this sense of community and resilience. The revival emphasized the importance of

spiritual experience, emotional expression, and personal empowerment, which resonated deeply

with the African American community.43 Anderson stated that the revival focusses on the baptism

of the Holy Spirit, speaking in tongues, and other charismatic gifts provided a sense of spiritual

connection and experience that transcended the social and economic challenges faced by the

community.44

The Azusa Street Revival also reflected the societal tensions and contradictions of the time.

The revival was marked by racial and ethnic diversity, with African Americans, Latinos, and

Whites worshiping together in a spirit of unity and equality. However, this diversity was not

without its challenges, and the revival was also marked by conflicts over leadership, doctrine, and

racial identity.45 This view highlights the complex social and economic context of the Black

residential area in Los Angeles during the early 20th century. The revival emphasis on spiritual

experience, emotional expression, and personal empowerment resonated deeply with the African

American community, providing a sense of hope, solidarity, and transcendence in the face of

significant social and economic challenges.

42
C. E. Lincoln, & L. H. Mamiya, The Black Church in the African American Experience (Durham: Duke
University Press, 1990), 123.

43
Synan, The Holiness-Pentecostal…, 156.
44
Anderson, An Introduction…, 78.
45
D. Martin, Pentecostalism: The World Their Parish (Oxford: Blackwell, 2002), 56.

13
5. The Background for the Emergence of Pentecostalism

Pentecostalism, a global Christian movement, emerged in the early 20th century. The

movement’s emergence was influenced by various historical, theological, and social factors. So,

this section will explore the background for the emergence of Pentecostalism, highlighting its

historical, theological, and social contexts.

5.1. Historical Context

The late 19th and early 20th centuries saw a significant social, economic, and cultural

changes in the United States and Europe. The Industrial Revolution had created new economic

opportunities, but also led to urbanization, poverty, and social inequality.46 As people moved from

rural areas to cities in search of work, they often found themselves living in poverty and squalor.47

The growth of cities also led to the development of new social problems, such as crime,

prostitution, and disease. In response to these challenges, many Christians sought a more authentic

and experiential faith, which would provide them with a sense of meaning, purpose, and

community.48 This desire for a more authentic and experiential faith led to the emergence of

various revival movements, including the Holiness movement, the Keswick movement, and the

Pentecostal movement.49 These movements emphasized the importance of personal holiness, the

empowerment of the Holy Spirit, and the experience of spiritual gifts, such as speaking in tongues

and healing.

46
Synan, The Holiness-Pentecostal…, 10.
47
Dayton, Theological Roots…, 15.

48
Synan, 20.

49
Dayton, 25.

14
5.2. Theological Context

Theologically, Pentecostalism emerged from the Wesleyan-Holiness movement, which

emphasized the importance of personal holiness and the empowerment of the Holy Spirit.50 This

movement, which was influenced by the teachings of John Wesley, the founder of Methodism,

emphasized the importance of living a life of personal holiness and being empowered by the Holy

Spirit for service and witness.51

Charles Parham, a key figure in the emergence of Pentecostalism, was deeply influenced

by the teachings of John Wesley and the Holiness movement.52 Parham, who founded the Apostolic

Faith movement in 1901, emphasized the importance of the baptism of the Holy Spirit, which he

believed was a separate experience from conversion.53 This emphasis on the baptism of the Holy

Spirit as a separate experience from conversion was a key feature of the Holiness movement, and

it played a significant role in shaping the theology and practice of early Pentecostalism.

5.3. Social Context

The late 19th and early 20th centuries saw significant urbanization and immigration in the

United States and Europe. As people moved from rural areas to cities in search of work, they often

found themselves living in poverty and squalor.54 Since the population increase, the cities grow.

And this growth in cities led to the development of new social problems, such as crime,

50
Synan, The Holiness-Pentecostal…, 20.

51
Dayton, 25.
52
Parham, The Everlasting…, 10.

53
Anderson, An Introduction…, 30.

54
Synan, 10.

15
prostitution, and disease.55 In this context, many people were seeking a more authentic and

experiential form of Christianity, which Pentecostalism provided.

The social inequality of the time also played a significant role in the emergence of

Pentecostalism. The Industrial Revolution had created new economic opportunities, but also led to

the exploitation of workers and the widening of the gap between the rich and the poor.56 Blumhofer

recorded that Pentecostalism offered a message of hope and empowerment to those who were

marginalized and oppressed.57 The movement’s emphasis on the supernatural work of the Holy

Spirit and the experience of spiritual gifts, such as speaking in tongues and healing, also resonated

with many people who were seeking a more experiential form of faith.

Pentecostalism also offered new opportunities for women to participate in ministry and

leadership. In the early 20th century, women were still largely excluded from leadership positions

in mainstream churches.58 However, in Pentecostal churches, women were often encouraged to

participate in ministry and leadership, and many women became prominent leaders in the

movement.59 This emphasis on the equality of men and women in ministry and leadership was a

key feature of early Pentecostalism, and it continues to shape the movement's theology and practice

today.

55
Dayton, Theological Roots…, 15.

56
Anderson, An Introduction…, 30.
57
Blumhofer, The Assemblies…, 20.

58
Synan, The Holiness-Pentecostal…, 50.

59
P. Alexander, Pentecostalism and Social Justice (Eugene: Wipf and Stock, 2006), 20.

16
6. Evaluation

The term “Pentecost” has its roots in the Greek word Πεντηκοστή (Pentekoste), meaning

“fiftieth day”, which commemorates the 50th day following Passover in the Jewish tradition,

marking the presentation of the first fruits of the harvest. The Christian Church adopted this term

to celebrate the descent of the Holy Spirit upon the apostles, occurring 50 days after Jesus Christ

resurrection. Over time, the term Pentecostalism emerged in the late 19th century, describing

Christian movements emphasizing spiritual gifts, holiness, and experiences, with influential

figures like Charles Price Jones and Charles Parham shaping these early movements.60

The early 20th century marked significant growth for Pentecostalism, driven by the Azusa

Street Revival (1901) led by William J. Seymour, the establishment of formal denominations, and

global missionary work. The Classical/Conventional View attributes the modern Pentecostal

movement’s origin to the Azusa Street Revival, highlighting Charles Fox Parham’s influence and

Seymour’s leadership. However, critics argue that this view oversimplifies the movement’s

complex roots, neglecting earlier Holiness movements and diverse Pentecostal expressions.

This movement was shaped by a complex interplay of theological and ecclesiastical factors.

Rooted in evangelical theology, it emphasized biblical authority, personal conversion, and the

pursuit of sanctification.61 The baptism of the Holy Spirit, a pivotal doctrine, was seen as a post-

conversion experience empowering believers for witness and service. The movement also valued

the manifestation of spiritual gifts as evidence of the Holy Spirit’s presence.62 Ecclesiastically,

60
Synan, The Holiness-Pentecostal…, 43-45.

61
Synan, 50.

62
Hollenweger, The Pentecostals…, 150-155.

17
Pentecostalism was influenced by the 19th century Holiness Movement, which emphasized

spiritual purity and the empowerment of the Holy Spirit. The Keswick Movement further shaped

Pentecostalism by highlighting the baptism of the Holy Spirit as essential for empowered ministry

and evangelism.

The emergence of independent Pentecostal churches and denominations reflected a desire

for greater autonomy and flexibility in worship and ministry, marking a significant shift away from

traditional denominational structures. The Pentecostal movement, according to the Societal View,

was born out of the Azusa Street Revival in 1906, led by William J. Seymour, a Black preacher, in

the segregated and impoverished Black community of Los Angeles.63 This community, plagued by

racism, poverty, and limited opportunities, found strength and resilience through churches and

community organizations, which provided a support system and empowerment. The Azusa Street

Revival, with its emphasis on spiritual experiences, emotional expression, and personal

empowerment, struck a chord within this context, offering a beacon of hope and transcendence to

a community yearning for transformation and liberation.

The early 20th century emergence of Pentecostalism was shaped by a complex interplay of

historical, theological, and social factors. As the Industrial Revolution transformed societies,

ushering in urbanization, poverty, and inequality, revival movements like the Holiness and

Keswick movements gained momentum, emphasizing personal holiness, the empowerment of the

Holy Spirit, and spiritual gifts.64 Theologically rooted in the Wesleyan-Holiness tradition,

Pentecostalism stressed the importance of personal holiness and the baptism of the Holy Spirit as

a distinct post-conversion experience. Amidst urban poverty and social inequality, Pentecostalism

63
Anderson, An Introduction…, 50-55.

64
Dayton, Theological Roots…, 185-190.

18
resonated with individuals seeking a more authentic faith, while also providing unprecedented

opportunities for women to assume ministerial and leadership roles, challenging traditional

Christian gender norms.

19
CONCLUSION

In conclusion, this study has traced the multifaceted origins and development of

Pentecostalism. Examining the term “Pentecost” itself revealed its evolution from a specific Jewish

holiday to a descriptor for a distinct Christian experience. The analysis delved into the core tenets

of Classical/Conventional Pentecostalism, highlighting the significance of the Baptism of the Holy

Spirit and the manifestation of spiritual gifts. This theological foundation, intertwined with the

historical influence of movements like Holiness and Keswick, led to the emergence of independent

Pentecostal churches and denominations.

Furthermore, the study underscored the crucial role of broader societal and historical

contexts. Factors such as urbanization, industrialization, and social unrest contributed to the rise

of Pentecostalism as a movement that offered spiritual renewal and social hope. While originating

in specific historical and theological circumstances, Pentecostalism has evolved into a global

phenomenon with diverse expressions and significant social and cultural impact. This study

provides a framework for understanding the complex interplay of theological, historical, and social

factors that shaped this influential religious movement.

20
BIBLIOGRAPHY

Alexander, P. Pentecostalism and Social Justice. Eugene: Wipf and Stock, 2006.

Anderson, A. An Introduction to Pentecostalism: Global Charismatic Christianity. Cambridge:

Blumhofer, E. W. The Assemblies of God: A Chapter in the Story of American Pentecostalism.

Cross, F. L. and Livingstone, E. A. eds., The Oxford Dictionary of the Christian Church. London:
Oxford University Press, 1962.

Dayton, D. W. Theological Roots of Pentecostalism. Peabody: Hendrickson, 1987.

Dieter, M. E. The Holiness Revival of the Nineteenth Century. Metuchen: Scarecrow Press, 1996.

Faupel, David W. The Everlasting Group: The Significances of Eschatology in the Development
of Pentecostal Thought. Sheffield: Sheffield Academic Press, 1996.

Hollenweger, Walter J. The Pentecostals: The Charismatic Movement in the Churches.

Horton, S. M. What the Bible Says About the Holy Spirit. Springfield: Gospel Publishing House,
1995.

Lincoln, C. E. & Mamiya, L. H. The Black Church in the African American Experience. Durham:
Duke University Press, 1990.

Martin, D. Pentecostalism: The World Their Parish. Oxford: Blackwell, 2002.

Parham, C. A Voice Crying in the Wilderness. Baxter Springs: Apostolic Faith, 1902.

_______ The Everlasting Gospel. Baxter Springs: Apostolic Faith, 1902.

Synan, V. The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century.

Taylor, Q. In Search of the Racial Frontier: African Americans in the American West, 1528-1990.
New York: W.W. Norton & Company, 1998.

Thomas, V. V. Dalit Pentecostalism: Spirituality of the Empowered Poor. Bangalore: Asian

Vine, W. E. Vine’s Complete Expository Dictionary of Old and New Testament. Nashville:
Thomas Nelson Publishers, 1996.

21