Pentecostalism Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ====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> {{multiple image |align=right |direction=vertical |width=230 |image1=Countries by percentage of Protestants 1938.svg |image2=Countries by percentage of Protestants (2010).svg |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" /> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). 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