Pentecostalism

===Background===
Early Pentecostals have considered the movement a latter-day restoration of the church's [[Apostolic Age|apostolic]] power, and historians such as Cecil M. Robeck Jr. and Edith Blumhofer write that the movement emerged from late 19th-century radical evangelical [[revival movement]]s in America and in Great Britain.{{Sfn | Robeck | 2006 | pp = 119–122}}<ref>{{harvnb|Blumhofer|1993|pp=11–12}}: "Molded by a view of history that anticipated that an intense, brief recurrence of pristine New Testament faith and practice would immediately precede Christ's physical return to earth, early Pentecostalism is best understood as an expression of restorationist yearning that was shaped in significant ways by the hopes and dreams of disparate groups of late nineteenth-century restorationists [...]"</ref>

Within this radical evangelicalism, expressed most strongly in the [[Holiness Movement|Wesleyan–holiness]] and [[Higher Life movement|Higher Life]] movements, themes of [[Restorationism (Christian primitivism)|restorationism]], [[premillennialism]], [[faith healing]], and greater attention on the person and work of the Holy Spirit were central to emerging Pentecostalism.{{Sfn|Blumhofer|1993| pp= 11–12}} Believing that the [[second coming]] of Christ was imminent, these Christians expected an [[Eschatology|endtime]] revival of apostolic power, spiritual gifts, and miracle-working.{{Sfn|Blumhofer|1993| pp= 18–19}} Figures such as [[Dwight L. Moody]] and [[R. A. Torrey]] began to speak of an experience available to all Christians which would empower believers to evangelize the world, often termed ''baptism with the Holy Spirit''.{{Sfn|Blumhofer|1993|pp= 30–31|ps="Moody—whose influence permeated much of popular evangelicalism at the end of the century—used the phrase ''baptism in the Holy Spirit'' to describe a profound experience he claimed had altered his spiritual perception […] Because Torrey believed that the baptism with the Holy Spirit alone would facilitate the evangelization of the world before Christ's return, he taught that Spirit baptism was mandatory […]}}

Certain Christian leaders and movements had important influences on early Pentecostals. The essentially universal belief in the continuation of all the spiritual gifts in the [[Keswick Convention|Keswick]] and [[Higher Life movement|Higher Life]] movements constituted a crucial historical background for the rise of Pentecostalism.<ref>{{Cite web|title="Keswick Theology and Continuationism or Anti-Cessationism: Vignettes of Certain Important Advocates of Keswick or Higher Life Theology and their Beliefs Concerning Spiritual Gifts and Other Matters: William Boardman, Andrew Murray, Frederick B. Meyer, Evan Roberts and Jessie Penn-Lewis, A. B. Simpson, John A. MacMillan, and Watchman Nee", in ''The Doctrine of Sanctification'', Thomas D. Ross, Ph. D. Diss, Great Plains Baptist Divinity School, 2015|url=http://faithsaves.net/keswick-theology-continuationism-anti-cessationism-spiritual-gifts/|archive-url=https://web.archive.org/web/20141129052701/http://faithsaves.net/keswick-theology-continuationism-anti-cessationism-spiritual-gifts/|archive-date=2014-11-29|access-date=2014-12-21}}</ref> [[Albert Benjamin Simpson]] (1843–1919) and his [[Christian and Missionary Alliance]] (founded in 1887) was very influential in the early years of Pentecostalism, especially on the development of the [[Assemblies of God]]. Another early influence on Pentecostals was [[John Alexander Dowie]] (1847–1907) and his [[Christian Catholic Apostolic Church]] (founded in 1896). Pentecostals embraced the teachings of Simpson, Dowie, [[Adoniram Judson Gordon]] (1836–1895) and [[Maria Woodworth-Etter]] (1844–1924; she later joined the Pentecostal movement) on healing.<ref name="RestoringtheFaith20-24">Blumhofer 1993, pp. 20–24.</ref> [[Edward Irving]]'s [[Catholic Apostolic Church]] (founded c. 1831) also displayed many characteristics later found in the Pentecostal revival.<ref>{{cite book |last1=Warfield |first1=Benjamin Breckinridge |title=Counterfeit miracles |date=1918 |publisher=C. Scribner's |ol=23291413M |url=https://openlibrary.org/books/OL23291413M/Counterfeit_miracles |access-date=22 February 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404223507/https://openlibrary.org/books/OL23291413M/Counterfeit_miracles |url-status=live }}</ref>{{rp|131}}

Isolated Christian groups were experiencing [[charism]]atic phenomena such as divine healing and speaking in tongues. Holiness Pentecostals movement provided a theological explanation for what was happening to these Christians, and they adapted a modified form of Wesleyan [[soteriology]] to accommodate their new understanding.{{Sfn | Menzies | 2007 | pp = 78–79}}<ref name="LatterRain">McGee 1999</ref><ref name="PimS1">Blumhofer 1989, ''Pentecost in My Soul'', p. 92.</ref>