Pentecostalism

===1960–present===
[[File:Dmanisi Pentecostal Church 2022.jpg|thumb|upright=1.15|[[Dmanisi]] Pentecostal Church in [[Georgia (country)|Georgia]]]]
[[File:Свјетлопис богомоље пентекосталне вјерске заједнице Слободна црква Београд.jpg|thumb|upright=1.15|Pentecostal Church in [[Belgrad]]e, [[Serbia]].]]
Before the 1960s, most non-Pentecostal Christians who experienced the Pentecostal baptism in the Holy Spirit typically kept their experience a private matter or joined a Pentecostal church afterward.<ref name="NIDPCMCharisMovementBefore1960">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Charismatic Movement: A. Earliest Stirrings (Before 1960)".</ref> The 1960s saw a new pattern develop where large numbers of Spirit baptized Christians from [[Mainline (Protestant)|mainline churches]] in the US, Europe, and other parts of the world chose to remain and work for spiritual renewal within their traditional churches. This initially became known as New or Neo-Pentecostalism (in contrast to the older classical Pentecostalism) but eventually became known as the [[Charismatic Movement]].<ref name="NIDPCMCharisMovement1960-1967">''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Charismatic Movement: B. The Emergence of the Movement (1960–1967)".</ref> While cautiously supportive of the Charismatic Movement, the failure of Charismatics to embrace traditional Pentecostal teachings, such as the [[dancing ban|prohibition of dancing]], [[teetotalism|abstinence from alcohol]] and [[Religion and drugs#Christianity|other drugs]] such as tobacco, as well as restrictions on dress and appearance following the doctrine of [[outward holiness]], initiated an identity crisis for classical Pentecostals, who were forced to reexamine long held assumptions about what it meant to be Spirit filled.<ref name="Piepkorn1977">{{cite book|last1=Piepkorn|first1=Arthur Carl|title=Profiles in Belief: The Religious Bodies of the United States and Canada|date=1977|publisher=Harper & Row|isbn=978-0-06-066581-4|page=102|language=en}}</ref><ref name="RestoringtheFaith226">Blumhofer 1993, p. 226.</ref> The liberalizing influence of the Charismatic Movement on classical Pentecostalism can be seen in the disappearance of many of these taboos since the 1960s, apart from certain [[Holiness Pentecostal]] denominations, such as the [[Apostolic Faith Church]], which maintain these standards of [[outward holiness]]. Because of this, the cultural differences between classical Pentecostals and charismatics have lessened over time.<ref name="RestoringtheFaith236">Blumhofer 1993, p. 236.</ref> The global renewal movements manifest many of these tensions as inherent characteristics of Pentecostalism and as representative of the character of global Christianity.<ref>{{cite book|last=Vondey|first=Wolfgang|title=Pentecostalism: A Guide for the Perplexed|date=2013|publisher=Bloomsbury|isbn=978-0-567-52226-9|location=London and New York|pages=1–8}}</ref>