Pentecostalism

===Early revivals: 1900–1929===
[[File:Charlesparham.png|thumb|upright|Charles Fox Parham, who associated [[glossolalia]] with the baptism in the Holy Spirit.]]
[[File:AFM on azusa street.jpg|thumb|left|upright=1.35|The Apostolic Faith Mission on Azusa Street, now considered to be the birthplace of Pentecostalism.]]

[[Charles Fox Parham]], an independent holiness evangelist who believed strongly in divine healing, was an important figure to the emergence of Pentecostalism as a distinct Christian movement. Parham, who was raised as a Methodist,<ref>{{Cite web |date=2006-04-12 |title=The New Face of Global Christianity: The Emergence of 'Progressive Pentecostalism' |url=https://www.pewresearch.org/religion/2006/04/12/the-new-face-of-global-christianity-the-emergence-of-progressive-pentecostalism/ |access-date=2023-04-04 |website=Pew Research Center's Religion & Public Life Project |language=en-US |archive-date=2023-04-04 |archive-url=https://web.archive.org/web/20230404205316/https://www.pewresearch.org/religion/2006/04/12/the-new-face-of-global-christianity-the-emergence-of-progressive-pentecostalism/ |url-status=live }}</ref> started a spiritual school near [[Topeka, Kansas]] in 1900, which he named [[Bethel Bible College|Bethel Bible School]]. There he taught that speaking in tongues was the scriptural evidence for the reception of the baptism with the Holy Spirit. On January 1, 1901, after a watch night service, the students prayed for and received the baptism with the Holy Spirit with the evidence of speaking in tongues.<ref>{{cite journal |last1=Marbaniang |first1=Domenic |title=Pentecostalism and the Emphasis on the Spirit: A Historical Overview |journal=Basileia |date=2011 |volume=4 |issue=1 |page=37}}</ref> Parham received this same experience sometime later and began preaching it in all his services. Parham believed this was [[xenoglossia]] and that missionaries would no longer need to study foreign languages. After 1901, Parham closed his Topeka school and began a four-year revival tour throughout Kansas and Missouri.<ref name="Synan">Synan 1997, pp. 89–92.</ref> He taught that the baptism with the Holy Spirit was a third experience, subsequent to conversion and sanctification. Sanctification cleansed the believer, but Spirit baptism empowered for service.<ref name="Synan93-94">Synan 1997, pp. 93–94.</ref>

At about the same time that Parham was spreading his doctrine of initial evidence in the Midwestern United States, news of the [[1904–1905 Welsh Revival|Welsh Revival of 1904–1905]] ignited intense speculation among radical evangelicals around the world and particularly in the US of a coming move of the Spirit which would renew the entire Christian Church. This revival saw thousands of conversions and also exhibited speaking in tongues.<ref name="Synan86-88">Synan 1997, pp. 86–88.</ref>

In 1905, Parham moved to Houston, Texas, where he started a Bible training school. One of his students was [[William J. Seymour]], a one-eyed black preacher. Seymour traveled to Los Angeles where his preaching sparked the three-year-long [[Azusa Street Revival]] in 1906.<ref name="Synan92-98">Synan 1997, pp. 92–98.</ref> The revival first broke out on Monday April 9, 1906 at 214 Bonnie Brae Street and then moved to 312 Azusa Street on Friday, April 14, 1906.<ref name="kilpatrick20-22">Hyatt 2006, pp. 20–22.</ref> Worship at the [[racial integration|racially integrated]] Azusa Mission featured an absence of any order of service. People preached and testified as moved by the Spirit, spoke and sung in tongues, and fell (were slain) in the Spirit. The revival attracted both religious and secular media attention, and thousands of visitors flocked to the mission, carrying the "fire" back to their home churches.<ref name="Synan98-100">Synan 1997, pp. 98–100.</ref> Despite the work of various Wesleyan groups such as Parham's and [[D. L. Moody]]'s revivals, the beginning of the widespread Pentecostal movement in the US is generally considered to have begun with Seymour's Azusa Street Revival.<ref name="BlumhoferAGVol1">Blumhofer 1989, ''The Assemblies of God'' vol. 1, pp. 97–112</ref>

[[File:William J. Seymour (cropped).jpg|thumb|left|upright|William Seymour, leader of the [[Azusa Street Revival]]]]
The crowds of African-Americans and whites worshiping together at William Seymour's Azusa Street Mission set the tone for much of the early Pentecostal movement. During the period of 1906–1924, Pentecostals defied social, cultural and political norms of the time that called for [[racial segregation]] and the enactment of [[Jim Crow laws]]. The [[Church of God in Christ]], the [[Church of God (Cleveland)]], the [[Pentecostal Holiness Church]], and the [[Pentecostal Assemblies of the World]] were all interracial denominations before the 1920s. These groups, especially in the Jim Crow South were under great pressure to conform to segregation. Ultimately, North American Pentecostalism would divide into white and African-American branches. Though it never entirely disappeared, interracial worship within Pentecostalism would not reemerge as a widespread practice until after the [[civil rights movement]].<ref>Synan, ''The Holiness-Pentecostal Tradition'', 167–186.</ref>

[[File:Pentecostals Praising.jpg|thumb|upright=1.1|right|Women in a Pentecostal worship service]]

Women were vital to the early Pentecostal movement.<ref>Wacker 2001, pp. 160–162.</ref> Believing that whoever received the Pentecostal experience had the responsibility to use it towards the preparation for Christ's second coming, Pentecostal women held that the baptism in the Holy Spirit gave them empowerment and justification to engage in activities traditionally denied to them.<ref name="ReferenceB">Burgess.  ''Encyclopedia of Pentecostal and Charismatic Christianity.''  460.</ref><ref>Keller. ''Encyclopedia of Women and Religion.'' 394.</ref> The first person at Parham's Bible college to receive Spirit baptism with the evidence of speaking in tongues was a woman, [[Agnes Ozman]].<ref name="ReferenceB" /><ref name="Burgess. Dictionary. 893,895">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Ozman, Agnes Nevada".</ref><ref>Wacker 2001, pp. 158–159.</ref> Women such as Florence Crawford, [[Ida Robinson]], and [[Aimee Semple McPherson]] founded new denominations, and many women served as pastors, co-pastors, and missionaries.<ref>Wacker 2001, p. 160.</ref> Women wrote religious songs, edited Pentecostal papers, and taught and ran Bible schools.<ref>Keller. ''Encyclopedia of Women and Religion.'' 401.</ref> The unconventionally intense and emotional environment generated in Pentecostal meetings dually promoted, and was itself created by, other forms of participation such as personal testimony and spontaneous prayer and singing. Women did not shy away from engaging in this forum, and in the early movement the majority of converts and church-goers were female.<ref name="ReferenceA">Keller. ''Encyclopedia of Women and Religion.'' 395–96.</ref> Nevertheless, there was considerable ambiguity surrounding the role of women in the church. The subsiding of the early Pentecostal movement allowed a socially more conservative approach to women to settle in, and, as a result, female participation was channeled into more supportive and traditionally accepted roles. Auxiliary women's organizations were created to focus women's talents on more traditional activities. Women also became much more likely to be evangelists and missionaries than pastors. When they were pastors, they often co-pastored with their husbands.<ref>Blumhofer 1993, pp. 164–177.</ref>

The majority of early Pentecostal denominations taught [[Christian pacifism]] and adopted military service articles that advocated [[conscientious objection]].<ref>Paul Alexander.  ''Peace to War: Shifting Allegiances in the Assemblies of God'' (Telford, PA: Cascadia, 2009). Jay Beaman, "Pentecostal Pacifism" (Eugene, OR: Wipf & Stock, 2009)</ref>

====Spread and opposition====
{{Main|Christianity in the modern era}}
{{Further|Christian population growth|Christianity by country}}

Azusa participants returned to their homes carrying their new experience with them. In many cases, whole churches were converted to the Pentecostal faith, but many times Pentecostals were forced to establish new religious communities when their experience was rejected by the established churches. One of the first areas of involvement was the African continent, where, by 1907, American missionaries were established in Liberia, as well as in South Africa by 1908.<ref>{{cite web|title=Journals|url=https://journals.scholarsportal.info/login?uri=/13617672/v30i0003/231_ap.xml|website=journals.scholarsportal.info|access-date=2018-12-27|archive-date=2021-02-27|archive-url=https://web.archive.org/web/20210227072450/https://journals.scholarsportal.info/login?uri=/13617672/v30i0003/231_ap.xml|url-status=live}}</ref> Because speaking in tongues was initially believed to always be actual foreign languages, it was believed that missionaries would no longer have to learn the languages of the peoples they evangelized because the Holy Spirit would provide whatever foreign language was required. (When the majority of missionaries, to their disappointment, learned that tongues speech was unintelligible on the mission field, Pentecostal leaders were forced to modify their understanding of tongues.)<ref name="portrait">Hunter, Harold D. [http://enrichmentjournal.ag.org/200602/200602_078_AzusaDoctrine.cfm "A Portrait of How the Azusa Doctrine of Spirit Baptism Shaped American Pentecostalism"] {{Webarchive|url=https://web.archive.org/web/20091003003134/http://enrichmentjournal.ag.org/200602/200602_078_AzusaDoctrine.cfm |date=2009-10-03 }}. ''Enrichment Journal''. Accessed August 26, 2010.</ref> Thus, as the experience of speaking in tongues spread, a sense of the immediacy of Christ's return took hold and that energy would be directed into missionary and evangelistic activity. Early Pentecostals saw themselves as outsiders from mainstream society, dedicated solely to preparing the way for Christ's return.<ref name="ReferenceB" /><ref>Blumhofer 1993, pp. 3–5.</ref>

An associate of Seymour's, Florence Crawford, brought the message to the [[Northwestern United States|Northwest]], forming what would become the [[Apostolic Faith Church]]—a Holiness Pentecostal denomination—by 1908. After 1907, Azusa participant [[William Howard Durham]], pastor of the North Avenue Mission in Chicago, returned to the [[Midwestern United States|Midwest]] to lay the groundwork for the movement in that region. It was from Durham's church that future leaders of the [[Pentecostal Assemblies of Canada]] would hear the Pentecostal message.<ref name="Synan103-104">Synan 1997, pp. 103–104.</ref> One of the most well known Pentecostal pioneers was [[Gaston B. Cashwell]] (the "Apostle of Pentecost" to the [[Southern United States|South]]), whose evangelistic work led three [[Southeastern United States|Southeastern]] holiness denominations into the new movement.<ref name="Synan113-114">Synan 1997, pp. 113–114.</ref>

The Pentecostal movement, especially in its early stages, was typically associated with the impoverished and marginalized of America, especially African Americans and Southern Whites. With the help of many healing evangelists such as Oral Roberts, Pentecostalism spread across America by the 1950s.<ref>{{cite web|last1=Eskridge|first1=Larry|title=Pentecostalism and the Charismatic Movement|url=http://www.wheaton.edu/ISAE/Defining-Evangelicalism/Pentecostalism|archive-url=https://web.archive.org/web/20130424021615/http://wheaton.edu/ISAE/Defining-Evangelicalism/Pentecostalism|archive-date=2013-04-24|access-date=2015-04-20|website=Pentecostalism and the Charismatic Movement|publisher=Wheaton College Institute for the Study of American Evangelicals}}</ref>

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|caption2=[[Protestantism by country|Countries by percentage of Protestant Christians]] in 1938 and 2010. Pentecostal and [[Evangelicalism|Evangelical]] [[Christian denominations|denominations]] within Protestantism fueled much of the [[Christian population growth|global growth of Christianity]] in [[Latin America]], the [[Caribbean]], [[Oceania]], and [[Sub-Saharan Africa]].<ref name="Schneider 2022">{{cite book |author-last=Schneider |author-first=Nicolas I. |year=2022 |chapter=Pentecostals/Charismatics |editor1-last=Ross |editor1-first=Kenneth R. |editor2-last=Bidegain |editor2-first=Ana M. |editor3-last=Johnson |editor3-first=Todd M. |title=Christianity in Latin America and the Caribbean |location=[[Edinburgh]] |publisher=[[Edinburgh University Press]] |series=Edinburgh Companions to Global Christianity |pages=322–334 |isbn=978-1-4744-9216-4 |jstor=10.3366/j.ctv2mzb0p5}}</ref><ref name="Jenkins 2011">{{cite book |last=Jenkins |first=Philip |author-link=Philip Jenkins |year=2011 |title=The Next Christendom: The Coming of Global Christianity |chapter=The Rise of the New Christianity |chapter-url=https://books.google.com/books?id=rPBoAgAAQBAJ&pg=PA101 |location=[[Oxford]] and [[New York City|New York]] |publisher=[[Oxford University Press]] |pages=101–133 |isbn=978-0-19-976746-5 |lccn=2010046058}}</ref><ref name="Freston 2008">{{cite book |author-last=Freston |author-first=Paul |year=2008 |chapter=The Changing Face of Christian Proselytization: New Actors from the Global South |chapter-url=https://books.google.com/books?id=y5TCBQAAQBAJ&pg=PA109 |editor-last=Hackett |editor-first=Rosalind I. J. |editor-link=Rosalind Hackett |title=Proselytization Revisited: Rights Talk, Free Markets, and Culture Wars |location=[[New York City|New York]] and [[London]] |publisher=[[Routledge]] |edition=1st |pages=109–138 |isbn=978-1-84553-228-4 |lccn=2007046731}}</ref><ref name="Robbins 2004">{{cite journal |author-last=Robbins |author-first=Joel |date=October 2004 |title=The Globalization of Pentecostal and Charismatic Christianity |editor1-last=Brenneis |editor1-first=Don |editor1-link=Don Brenneis |editor2-last=Strier |editor2-first=Karen B. |editor2-link=Karen B. Strier |journal=[[Annual Review of Anthropology]] |publisher=[[Annual Reviews (publisher)|Annual Reviews]] |volume=33 |pages=117–143 |doi=10.1146/annurev.anthro.32.061002.093421 |issn=1545-4290 |jstor=25064848 |s2cid=145722188}}</ref><ref name="Robert 2000">{{cite journal |author-last=Robert |author-first=Dana L. |author-link=Dana L. Robert |date=April 2000 |title=Shifting Southward: Global Christianity Since 1945 |url=http://www.internationalbulletin.org/issues/2000-02/2000-02-050-robert.pdf |url-status=live |editor-last=Hastings |editor-first=Thomas J. |journal=[[International Bulletin of Missionary Research]] |publisher=[[SAGE Publications]] on behalf of the Overseas Ministries Study Center |volume=24 |issue=2 |pages=50–58 |doi=10.1177/239693930002400201 |issn=0272-6122 |s2cid=152096915 |archive-url=https://web.archive.org/web/20220130215756/http://www.internationalbulletin.org/issues/2000-02/2000-02-050-robert.pdf |archive-date=30 January 2022 |access-date=16 February 2022}}</ref>}}

[[File:Filadelfiakyrkan stockholm framsida.JPG|thumb|[[Filadelfiakyrkan]] ('the Philadelphia Church') in [[Stockholm]], Sweden, is part of the [[Swedish Pentecostal Movement]]]]
International visitors and Pentecostal missionaries would eventually export the revival to other nations. The first foreign Pentecostal missionaries were Alfred G. Garr and his wife, who were Spirit baptized at Azusa and traveled to India and later Hong Kong.<ref name="Synan101-102">Synan 1997, pp. 101–102.</ref> Garr, on being Spirit baptized, spoke in Bengali, a language he did not know, and becoming convinced of his call to serve in India came to [[Kolkata|Calcutta]] with his wife Lilian and began ministering at the Bow Bazar Baptist Church.<ref>{{cite journal |last1=Marbaniang |first1=Domenic |title=Pentecostalism and the Emphasis on the Spirit: A Historical Overview |journal=Basileia|date=2011 |volume=4 |issue=1 |page=38}}</ref> The Norwegian Methodist pastor [[Thomas Ball Barratt|T. B. Barratt]] was influenced by Seymour during a tour of the United States. By December 1906, he had returned to Europe, and he is credited with beginning the Pentecostal movement in Sweden, Norway, Denmark, Germany, France and England.<ref name="Synan104-105">Synan 1997, pp. 104–105.</ref> A notable convert of Barratt was [[Alexander Boddy]], the [[Church of England|Anglican]] vicar of [[All Saints' Church, Monkwearmouth|All Saints']] in [[Sunderland, England]], who became a founder of British Pentecostalism.<ref name="Synan131">Synan 1997, p. 131.</ref> Other important converts of Barratt were German minister [[Jonathan Paul]] who founded the first German Pentecostal denomination (the [[Mülheim Association of Free Churches and Evangelical Communities|Mülheim Association]]) and [[Lewi Pethrus]], the Swedish Baptist minister who founded the Swedish Pentecostal movement.<ref name="Synan131-132">Synan 1997, pp. 131–132.</ref>

Through Durham's ministry, Italian immigrant [[Luigi Francescon]] received the Pentecostal experience in 1907 and established [[Christian Congregation in the United States|Italian Pentecostal congregations in the US]], Argentina (Christian Assembly in Argentina), and Brazil ([[Christian Congregation of Brazil]]). In 1908, Giacomo Lombardi led the first Pentecostal services in Italy.<ref name="Synan133-134">Synan 1997, pp. 133–134.</ref> In November 1910, two Swedish Pentecostal missionaries arrived in [[Belem, Brazil]] and established what would become the [[Assembleias de Deus]] (Assemblies of God of Brazil).<ref name="Synan134-135">Synan 1997, pp. 134–135.</ref> In 1908, [[John G. Lake]], a follower of Alexander Dowie who had experienced Pentecostal Spirit baptism, traveled to South Africa and founded what would become the [[Apostolic Faith Mission of South Africa]] and the [[Zion Christian Church]].<ref name="Synan137-138">Synan 1997, pp. 137–138.</ref> As a result of this missionary zeal, practically all Pentecostal denominations today trace their historical roots to the Azusa Street Revival.<ref name="Synan105">Synan 1997, p. 105.</ref> Eventually, the first missionaries realized that they definitely needed to learn the local language and culture, needed to raise financial support, and develop long-term strategies for the development of indigenous churches.<ref>{{cite journal |last1=Marbaniang |first1=Domenic |title=Pentecostalism and the Emphasis on the Spirit: A Historical Overview |journal=Basileia |date=2011 |volume=4 |issue=1 |page=39}}</ref>

The first generation of Pentecostal believers faced immense criticism and ostracism from other Christians, most vehemently from the Holiness movement from which they originated. [[Alma White]], leader of the [[Pillar of Fire Church]]—a Holiness Methodist denomination, wrote a book against the movement titled ''Demons and Tongues'' in 1910. She called Pentecostal tongues "satanic gibberish" and Pentecostal services "the climax of demon worship".<ref name="Synan145">Quoted in Synan 1997, p. 145.</ref> Famous Holiness Methodist preacher [[William Baxter Godbey|W. B. Godbey]] characterized those at Azusa Street as "Satan's preachers, jugglers, necromancers, enchanters, magicians, and all sorts of mendicants". To Dr. [[G. Campbell Morgan]], Pentecostalism was "the last vomit of Satan", while Dr. [[R. A. Torrey]] thought it was "emphatically not of God, and founded by a Sodomite".<ref name="Synan146">Quotes taken from Synan 1997, p. 146.</ref> The Pentecostal Church of the Nazarene, one of the largest holiness groups, was strongly opposed to the new Pentecostal movement. To avoid confusion, the church changed its name in 1919 to the [[Church of the Nazarene]].<ref name="Synan147">Quotes taken from Synan 1997, p. 147.</ref>

A. B. Simpson's Christian and Missionary Alliance—a Keswickian denomination—negotiated a compromise position unique for the time. Simpson believed that Pentecostal tongues speaking was a legitimate manifestation of the Holy Spirit, but he did not believe it was a necessary evidence of Spirit baptism. This view on speaking in tongues ultimately led to what became known as the "Alliance position" articulated by [[A. W. Tozer]] as "seek not—forbid not".<ref name="Synan147" />

====Early controversies====
The first Pentecostal converts were mainly derived from the Holiness movement and adhered to a [[Wesleyan]] understanding of [[entire sanctification|sanctification]] as a definite, instantaneous experience and [[second work of grace]].<ref name="TWTHS2002" /> Problems with this view arose when large numbers of converts entered the movement from non-Wesleyan backgrounds, especially from [[Baptist]] churches.<ref name="Synan149">Synan 1997, p. 149.</ref> In 1910, William Durham of Chicago first articulated the [[Finished Work]], a doctrine which located sanctification at the moment of salvation and held that after conversion the Christian would progressively grow in grace in a lifelong process.<ref name="Synan150">Synan 1997, p. 150.</ref> This teaching [[Polarization (politics)|polarized]] the Pentecostal movement into two factions: Holiness Pentecostalism and Finished Work Pentecostalism.<ref name="Anderson2004"/> The Wesleyan doctrine was strongest in the [[Apostolic Faith Church]], which views itself as being the successor of the [[Azusa Street Revival]], as well as in the [[Congregational Holiness Church]], [[Church of God (Cleveland)]], [[Church of God in Christ]], [[Free Gospel Church]] and the [[Pentecostal Holiness Church]]; these bodies are classed as [[Holiness Pentecostal]] denominations.<ref name="Borlase2006">{{cite book |last1=Borlase |first1=Craig |title=William Seymour: A Biography |date=2006 |publisher=Charisma Media |isbn=978-1-59185-908-6 |page=203 |language=English}}</ref> The Finished Work, however, would ultimately gain ascendancy among Pentecostals, in denominations such as the [[Assemblies of God]], which was the first Finished Work Pentecostal denomination.<ref name="Levinson1996"/> After 1911, most new Pentecostal denominations would adhere to Finished Work sanctification.<ref name="Synan151-152">Synan 1997, pp. 151–152.</ref>

In 1914, a group of 300 predominately white Pentecostal ministers and laymen from all regions of the United States gathered in [[Hot Springs, Arkansas]], to create a new, national Pentecostal fellowship—the [[General Council of the Assemblies of God]].<ref name="Synan153-154">Synan 1997, pp. 153–154.</ref> By 1911, many of these white ministers were distancing themselves from an existing arrangement under an African-American leader. Many of these white ministers were licensed by the African-American, [[Charles Harrison Mason|C. H. Mason]] under the auspices of the Church of God in Christ, one of the few legally chartered Pentecostal organizations at the time credentialing and licensing ordained Pentecostal clergy. To further such distance, Bishop Mason and other African-American Pentecostal leaders were not invited to the initial 1914 fellowship of Pentecostal ministers. These predominately white ministers adopted a [[congregational polity]], whereas the COGIC and other Southern groups remained largely [[episcopal polity|episcopal]] and rejected a Finished Work understanding of Sanctification. Thus, the creation of the Assemblies of God marked an official end of Pentecostal doctrinal unity and racial integration.<ref name="Synan155">Synan 1997, p. 155.</ref>

Among these Finished Work Pentecostals, the new Assemblies of God would soon face a "new issue" which first emerged at a 1913 camp meeting. During a baptism service, the speaker, R. E. McAlister, mentioned that the Apostles baptized converts once in the name of Jesus Christ, and the words "Father, Son, and Holy Ghost" were never used in baptism.<ref name="Synan156">Synan 1997, p. 156.</ref> This inspired [[Frank Ewart]] who claimed to have received as a divine prophecy revealing a [[nontrinitarian]] conception of God.<ref>Blumhofer. ''The Assemblies of God. Vol 1.'' pp. 217–239</ref> Ewart believed that there was only one personality in the [[Godhead (Christianity)|Godhead]]—Jesus Christ. The terms "Father" and "Holy Ghost" were titles designating different aspects of Christ. Those who had been baptized in the Trinitarian fashion needed to submit to rebaptism in Jesus' name. Furthermore, Ewart believed that [[Jesus' Name doctrine|Jesus' name baptism]] and the gift of tongues were essential for salvation. Ewart and those who adopted his belief, which is known as [[Oneness Pentecostalism]], called themselves "oneness" or "Jesus' Name" Pentecostals, but their opponents called them "Jesus Only".<ref name="Synan157">Synan 1997, p. 157.</ref><ref name="Anderson2004"/>

Amid great controversy, the Assemblies of God rejected the Oneness teaching, and many of its churches and pastors were forced to withdraw from the denomination in 1916.<ref name="Synan158-160">Synan 1997, pp. 158–160.</ref> They organized their own Oneness groups. Most of these joined [[Garfield Thomas Haywood|Garfield T. Haywood]], an African-American preacher from Indianapolis, to form the [[Pentecostal Assemblies of the World]]. This church maintained an interracial identity until 1924 when the white ministers withdrew to form the Pentecostal Church, Incorporated. This church later merged with another group forming the [[United Pentecostal Church International]].<ref name="Synan160-161">Synan 1997, pp. 160–161.</ref> This controversy among the Finished Work Pentecostals caused Holiness Pentecostals to further distance themselves from Finished Work Pentecostals, who they viewed as [[heresy in Christianity|heretical]].<ref name="Anderson2004"/>