Pentecostalism

==Beliefs==
[[File:Jyväskylän helluntaitemppeli.JPG|thumb|upright=1.15|A Pentecostal church in [[Jyväskylä]], [[Finland]]]]
Pentecostalism is an [[evangelicalism|evangelical]] faith, emphasizing the reliability of the [[Bible]] and the need for the transformation of an individual's life through faith in Jesus.{{Sfn | Menzies | 2007 | pp = 78–79}} Like other evangelicals, Pentecostals generally adhere to the Bible's [[biblical inspiration|divine inspiration]] and [[biblical inerrancy|inerrancy]]—the belief that the Bible, in the original manuscripts in which it was written, is without error.{{Sfn |Duffield|Van Cleave|1983| pp=16–26}} Pentecostals emphasize the teaching of the "full gospel" or "foursquare gospel". The term ''foursquare'' refers to the four fundamental beliefs of Pentecostalism: Jesus saves according to [[John 3:16]]; baptizes with the Holy Spirit according to [[Acts]] 2:4; heals bodily according to [[Epistle of James|James]] 5:15; and is coming again to receive those who are saved according to [[1 Thessalonians]] 4:16–17.{{Sfn | Dayton | 1980 | p = 4}}

===Salvation===
[[File:CCB - Foto histórica em Guaianases.jpg|thumb|upright=1.15|right|Pentecostal worshippers belonging to the [[Christian Congregation (Pentecostal)|Christian Congregation]] in Brazil, with women wearing modest dress and [[Christian head covering|headcoverings]]]]
{{Main|Christian soteriology}}

The central belief of classical Pentecostalism is that through the [[Crucifixion of Jesus|death]], [[Entombment of Christ|burial]], and [[resurrection of Jesus Christ]], [[sin]]s can be forgiven and humanity [[Reconciliation (theology)|reconciled]] with God.{{Sfn | Duffield |Van Cleave| 1983 | p = 187}} This is the [[Good news (Christianity)|Gospel]] or "good news". The fundamental requirement of Pentecostalism is that one be [[Born again (Christianity)|born again]].{{Sfn | Duffield |Van Cleave| 1983 | p = 258}} The new birth is received by the [[Grace (Christianity)|grace]] of God through [[Faith in Christianity|faith]] in Christ as Lord and Savior.{{Sfn | Duffield | Van Cleave| 1983 | p = 239}} In being born again, the believer is [[regeneration (theology)|regenerated]], [[Sola fide|justified]], [[Adoption (theology)|adopted]] into the family of God, and the Holy Spirit's work of [[sanctification]] is initiated.{{Sfn | Duffield |Van Cleave| 1983 | pp = 225–251}}

Classical Pentecostal [[soteriology]] is generally [[Arminian]] rather than [[Calvinist]].{{Sfn | Railey | Aker| 1994 | p = 50}} The [[Conditional preservation of the saints|security of the believer]] is a doctrine held within Pentecostalism; nevertheless, this security is conditional upon continual faith and [[repentance]].{{Sfn | Duffield |Van Cleave| 1983 | p = 262}} Pentecostals believe in both a literal [[heaven]] and [[hell]], the former for those who have accepted God's gift of salvation and the latter for those who have rejected it.{{Sfn | Duffield|Van Cleave | 1983 | pp = 524–525, 563–564}}

For most Pentecostals there is no other requirement to receive salvation. Baptism with the Holy Spirit and speaking in tongues are not generally required, though Pentecostal converts are usually encouraged to seek these experiences.{{Sfn | Livingstone | 2013 | p = 431}}{{Sfn | Arrington | 1981 | pp = 1–2}}<ref name=Pew16-17>The Pew Forum on Religion and Public Life (2006). [https://pewforum.org/2006/10/05/spirit-and-power/ Spirit and Power: A 10-Country Survey of Pentecostals] {{Webarchive|url=https://web.archive.org/web/20190131201306/http://www.pewforum.org/2006/10/05/spirit-and-power/ |date=2019-01-31 }}. "While many renewalists say they attend religious services where speaking in tongues is a common practice, fewer tend to say that they themselves regularly speak or pray in tongues. In fact, in six of the ten countries surveyed, more than four-in-ten Pentecostals say they never speak or pray in tongues," pp. 16–17.</ref> A notable exception is [[Oneness Pentecostalism|Jesus' Name Pentecostalism]], most adherents of which believe both water baptism and Spirit baptism are integral components of salvation.

===Baptism with the Holy Spirit===
{{Main|Baptism with the Holy Spirit}}
Pentecostals identify three distinct uses of the word "[[baptism]]" in the [[New Testament]]:

* '''Baptism into the body of Christ''': This refers to salvation. Every believer in Christ is made a part of his body, the Church, through baptism. The Holy Spirit is the agent, and the body of Christ is the medium.{{Sfn | Duffield |Van Cleave| 1983 | pp = 281–282}}
* '''Water baptism''': Symbolic of dying to the world and living in Christ, water baptism is an outward symbolic expression of that which has already been accomplished by the Holy Spirit, namely baptism into the body of Christ.{{Sfn | Duffield |Van Cleave| 1983 | p = 282}}
* '''Baptism with the Holy Spirit''': This is an experience distinct from baptism into the body of Christ. In this baptism, Christ is the agent and the Holy Spirit is the medium.{{Sfn | Duffield |Van Cleave| 1983 | pp = 281–282}}

While the figure of Jesus Christ and his redemptive work are at the center of Pentecostal theology, that redemptive work is believed to provide for a fullness of the Holy Spirit of which believers in Christ may take advantage.{{Sfn | Duffield |Van Cleave| 1983 | pp = 308–309}} The majority of Pentecostals believe that at the moment a person is born again, the new believer has the presence (indwelling) of the Holy Spirit.{{Sfn | Arrington | 1981 | pp = 1–2}} While the Spirit ''dwells'' in every Christian, Pentecostals believe that all Christians should seek to be ''filled'' with him. The Spirit's "filling", "falling upon", "coming upon", or being "poured out upon" believers is called the baptism with the Holy Spirit.{{Sfn | Duffield|Van Cleave | 1983 | pp = 309–310}} Pentecostals define it as a definite experience occurring after salvation whereby the Holy Spirit comes upon the believer to [[Anoint#Pentecostal churches|anoint]] and empower them for special service.{{Sfn | Duffield |Van Cleave| 1983 | p = 312}}{{Sfn | Horton | 2005 | pp = 139–140}} It has also been described as "a baptism into the love of God".{{Sfn | Macchia | 2006 | p = 60}}

The main purpose of the experience is to grant power for Christian service. Other purposes include power for spiritual warfare (the Christian struggles against spiritual enemies and thus requires spiritual power), power for overflow (the believer's experience of the presence and power of God in their life flows out into the lives of others), and power for ability (to follow divine direction, to face persecution, to exercise spiritual gifts for the edification of the church, etc.).{{Sfn | Duffield |Van Cleave| 1983 | pp = 314–315}}

Pentecostals believe that the baptism with the Holy Spirit is available to all Christians.{{Sfn | Duffield |Van Cleave| 1983 | p = 317}} Repentance from sin and being born again are fundamental requirements to receive it. There must also be in the believer a deep conviction of needing more of God in their life, and a measure of consecration by which the believer yields themself to the will of God. Citing instances in the Book of Acts where believers were Spirit baptized before they were baptized with water, most Pentecostals believe a Christian need not have been baptized in water to receive Spirit baptism. However, Pentecostals do believe that the biblical pattern is "repentance, regeneration, water baptism, and then the baptism with the Holy Ghost". There are Pentecostal believers who have claimed to receive their baptism with the Holy Spirit while being water baptized.{{Sfn | Duffield |Van Cleave| 1983 | pp = 317–318}}

It is received by having faith in God's promise to fill the believer and in yielding the entire being to Christ.{{Sfn | Duffield |Van Cleave| 1983 | pp = 320–321}} Certain conditions, if present in a believer's life, could cause delay in receiving Spirit baptism, such as "weak faith, unholy living, imperfect consecration, and egocentric motives".{{Sfn | Duffield |Van Cleave| 1983 | p = 323}} In the absence of these, Pentecostals teach that seekers should maintain a persistent faith in the knowledge that God will fulfill his promise. For Pentecostals, there is no prescribed manner in which a believer will be filled with the Spirit. It could be expected or unexpected, during public or private prayer.{{Sfn | Duffield |Van Cleave| 1983 | pp = 323–324}}

Pentecostals expect certain results following baptism with the Holy Spirit. Some of these are immediate while others are enduring or permanent. Most Pentecostal denominations teach that speaking in tongues is an immediate or initial physical evidence that one has received the experience.{{Sfn | Duffield |Van Cleave| 1983 | pp = 324–326}} Some teach that any of the gifts of the Spirit can be evidence of having received Spirit baptism.{{Sfn | Duffield |Van Cleave| 1983 | pp = 326}} Other immediate evidences include giving God praise, having joy, and desiring to testify about Jesus.{{Sfn | Duffield |Van Cleave| 1983 | pp = 324–326}} Enduring or permanent results in the believer's life include Christ glorified and revealed in a greater way, a "deeper passion for souls", greater power to witness to nonbelievers, a more effective prayer life, greater love for and insight into the Bible, and the manifestation of the gifts of the Spirit.{{Sfn | Duffield |Van Cleave| 1983 | p = 327}}

Holiness Pentecostals, with their background in the Wesleyan-Holiness movement, historically teach that baptism with the Holy Spirit, as evidenced by glossolalia, is the [[third work of grace]], which follows the [[born again|new birth]] (first work of grace) and [[entire sanctification]] (second work of grace).<ref name="TWTHS2002">{{cite book|title=The West Tennessee Historical Society Papers – Issue 56 |year=2002|publisher=West Tennessee Historical Society.|language=en|page=41|quote=Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.}}</ref><ref name="FahlbuschBromiley1999"/><ref name="Anderson2004"/>

While the baptism with the Holy Spirit is a definite experience in a believer's life, Pentecostals view it as just the beginning of living a Spirit-filled life. Pentecostal teaching stresses the importance of continually being filled with the Spirit. There is only one baptism with the Spirit, but there should be many infillings with the Spirit throughout the believer's life.{{Sfn | Duffield |Van Cleave| 1983 | pp = 327–329}}

===Divine healing===
{{Further|Divine healing}}

Pentecostalism is a [[holistic]] faith, and the belief that Jesus is Healer is one quarter of the full gospel. Pentecostals cite four major reasons for believing in divine healing: 1) it is reported in the Bible, 2) Jesus' healing ministry is included in his [[Atonement in Christianity|atonement]] (thus divine healing is part of salvation), 3) "the whole gospel is for the whole person"—spirit, [[soul]], and [[Human body|body]], 4) sickness is a consequence of the [[Fall of Man]] and salvation is ultimately the restoration of the fallen world.{{Sfn | Purdy | 1994 | pp = 489–490}} In the words of Pentecostal scholar Vernon L. Purdy, "Because sin leads to human suffering, it was only natural for the Early Church to understand the ministry of Christ as the alleviation of human suffering, since he was God's answer to sin ... The restoration of fellowship with God is the most important thing, but this restoration not only results in spiritual healing but many times in physical healing as well."{{Sfn | Purdy | 1994 | pp = 494}} In the book ''In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person'', Pentecostal writer and Church historian Wilfred Graves Jr. describes the healing of the body as a physical expression of [[salvation]].{{Sfn | Graves | 2011 | p = 52}}

For Pentecostals, spiritual and physical healing serves as a reminder and testimony to Christ's future return when his people will be completely delivered from all the consequences of the fall.{{Sfn | Purdy | 1994 | pp = 508–509}} However, not everyone receives healing when they pray. It is God in his sovereign wisdom who either grants or withholds healing. Common reasons that are given in answer to the question as to why all are not healed include: God teaches through suffering, healing is not always immediate, lack of faith on the part of the person needing healing, and personal sin in one's life (however, this does not mean that all illness is caused by personal sin).{{Sfn | Purdy | 1994 | pp = 517–518}} Regarding healing and prayer Purdy states:

{{blockquote|On the other hand, it appears from Scripture that when we are sick we should be prayed for, and as we shall see later in this chapter, it appears that God's normal will is to heal. Instead of expecting that it is not God's will to heal us, we should pray with faith, trusting that God cares for us and that the provision He has made in Christ for our healing is sufficient. If He does not heal us, we will continue to trust Him. The victory many times will be procured in faith (see Heb. 10:35–36; 1 John 5:4–5).{{Sfn | Purdy | 1994 | p = 519}} }}

Pentecostals believe that prayer and faith are central in receiving healing. Pentecostals look to scriptures such as James 5:13–16 for direction regarding healing prayer.{{Sfn | Purdy | 1994 | pp = 520–521}} One can pray for one's own healing (verse 13) and for the healing of others (verse 16); no special gift or clerical status is necessary. Verses 14–16 supply the framework for congregational healing prayer. The sick person expresses their faith by calling for the [[Elder (Christianity)|elders]] of the church who pray over and [[Anointing of the Sick|anoint the sick]] with olive oil. The oil is a symbol of the Holy Spirit.{{Sfn | Duffield |Van Cleave| 1983 | p = 401}}

Besides prayer, there are other ways in which Pentecostals believe healing can be received. One way is based on Mark 16:17–18 and involves believers [[laying on of hands|laying hands on the sick]]. This is done in imitation of Jesus who often healed in this manner.{{Sfn | Duffield |Van Cleave| 1983 | p = 402}} Another method that is found in some Pentecostal churches is based on the account in Acts 19:11–12 where people were healed when given handkerchiefs or aprons worn by the [[Apostle Paul]]. This practice is described by Duffield and Van Cleave in ''Foundations of Pentecostal Theology'':

{{blockquote|Many Churches have followed a similar pattern and have given out small pieces of cloth over which prayer has been made, and sometimes they have been anointed with oil. Some most remarkable miracles have been reported from the use of this method. It is understood that the prayer cloth has no virtue in itself, but provides an act of faith by which one's attention is directed to the Lord, who is the Great Physician.{{Sfn | Duffield |Van Cleave| 1983 | p = 402}} }}

During the initial decades of the movement, Pentecostals thought it was sinful to take medicine or receive care from doctors.{{Sfn | Synan | 1997 | p = 192}} Over time, Pentecostals moderated their views concerning medicine and doctor visits; however, a minority of Pentecostal churches continues to rely exclusively on prayer and divine healing. For example, doctors in the United Kingdom reported that a minority of Pentecostal [[HIV]] patients were encouraged to stop taking their medicines and parents were told to stop giving medicine to their children, trends that placed lives at risk.<ref>{{cite news|url=https://www.bbc.co.uk/news/uk-23729684|title=HIV patients 'told to rely on God'|first=Alex|last=Strangwayes-Booth|date=16 August 2013|access-date=22 October 2017|work=BBC News|archive-date=20 August 2017|archive-url=https://web.archive.org/web/20170820032829/http://www.bbc.co.uk/news/uk-23729684|url-status=live}}</ref>

===Eschatology===
{{Further|Christian eschatology|Dispensationalism|Futurism (Christianity)}}

The last element of the gospel is that Jesus is the "Soon Coming King". For Pentecostals, "every moment is eschatological" since at any time Christ may return.<ref name=foundations523>Duffield and Van Cleave 1983, p. 523.</ref> This "personal and imminent" [[Second Coming]] is for Pentecostals the motivation for practical Christian living including: personal holiness, meeting together for worship, faithful Christian service, and evangelism (both personal and worldwide).<ref name=foundations530>Duffield and Van Cleave 1983, p. 530.</ref> Globally, Pentecostal attitudes to the End Times range from enthusiastic participation in the prophecy subculture to a complete lack of interest through to the more recent, optimistic belief in the coming restoration of God's kingdom.<ref name="Thompson2005">Thompson 2005 [https://www.oxfordscholarship.com/view/10.1093/0195178564.001.0001/acprof-9780195178562-chapter-3] {{Webarchive|url=https://web.archive.org/web/20191224085405/https://www.oxfordscholarship.com/view/10.1093/0195178564.001.0001/acprof-9780195178562-chapter-3|date=2019-12-24}}.</ref>

Historically, however, they have been [[Premillennial dispensationalism|premillennial dispensationalists]] believing in a [[pretribulation rapture]].<ref name=duffieldvancleave>Duffield and Van Cleave 1983, pp. 541–542.</ref> Pre-tribulation rapture theology was popularized extensively in the 1830s by [[John Nelson Darby]],<ref>{{Cite book | last1 = Blaising | first1 = Craig A. |author-link1= Craig A. Blaising |last2= Bock |first2= Darrell L. |author-link2= Darrell Bock | title = Progressive Dispensationalism | location = Wheaton, IL |date= November 1993 | publisher = [[Baker Publishing Group|Bridgepoint Books]] | isbn = 978-1-4412-0512-4}}</ref> and further popularized in the United States in the early 20th century by the wide circulation of the [[Scofield Reference Bible]].<ref>''The Scofield Bible: Its History and Impact on the Evangelical Church'', Magnum & Sweetnam. Pages 188–195, 218.</ref>

===Spiritual gifts===
{{Main|Spiritual gifts}}

Pentecostals are [[Continuationism|continuationists]], meaning they believe that all of the spiritual gifts, including the miraculous or "sign gifts", found in [http://www.biblegateway.com/passage/?search=1%20corinthians%2012:4-11&version=ESV 1 Corinthians 12:4–11], [http://www.biblegateway.com/passage/?search=1%20corinthians%2012:27-31&version=ESV 12:27–31], [http://www.biblegateway.com/passage/?search=Romans%2012:3-8&version=ESV Romans 12:3–8], and [http://www.biblegateway.com/passage/?search=Ephesians%204:7-16&version=ESV Ephesians 4:7–16] continue to operate within the Church in the present time.<ref name=foundations331>Duffield and Van Cleave 1983, p. 331.</ref> Pentecostals place the gifts of the Spirit in context with the [[fruit of the Spirit]].<ref name=foundations300-302>Duffield and Van Cleave 1983, pp. 300–302.</ref> The fruit of the Spirit is the result of the new birth and continuing to abide in Christ. It is by the fruit exhibited that spiritual character is assessed. Spiritual gifts are received as a result of the baptism with the Holy Spirit. As gifts freely given by the Holy Spirit, they cannot be earned or merited, and they are not appropriate criteria with which to evaluate one's spiritual life or maturity.<ref name=foundations332>Duffield and Van Cleave 1983, p. 332.</ref> Pentecostals see in the biblical writings of Paul an emphasis on having both character and power, exercising the gifts in love.

Just as fruit should be evident in the life of every Christian, Pentecostals believe that every Spirit-filled believer is given some capacity for the manifestation of the Spirit.<ref name=foundations333>Duffield and Van Cleave 1983, p. 333.</ref> It is important to note that the exercise of a gift is a manifestation of the Spirit, not of the gifted person, and though the gifts operate through people, they are primarily gifts given to the Church.<ref name=foundations332/> They are valuable only when they minister spiritual profit and edification to the body of Christ. Pentecostal writers point out that the lists of spiritual gifts in the New Testament do not seem to be exhaustive. It is generally believed that there are as many gifts as there are useful ministries and functions in the Church.<ref name=foundations333/> A spiritual gift is often exercised in partnership with another gift. For example, in a Pentecostal church service, the gift of tongues might be exercised followed by the operation of the gift of interpretation.

According to Pentecostals, all manifestations of the Spirit are to be judged by the church. This is made possible, in part, by the gift of [[discerning of spirits]], which is the capacity for discerning the source of a spiritual manifestation—whether from the Holy Spirit, an evil spirit, or from the human spirit.<ref name=foundations340>Duffield and Van Cleave 1983, p. 340.</ref> While Pentecostals believe in the current operation of all the spiritual gifts within the church, their teaching on some of these gifts has generated more controversy and interest than others. There are different ways in which the gifts have been grouped. W. R. Jones<ref>P. S. Brewster 1976, p. 50</ref> suggests three categories, illumination (Word of Wisdom, word of knowledge, discerning of spirits), action (Faith, working of miracles and gifts of healings) and communication (Prophecy, tongues and interpretation of tongues). Duffield and Van Cleave use two categories: the vocal and the power gifts.

====Vocal gifts====
The gifts of prophecy, tongues, interpretation of tongues, and words of wisdom and knowledge are called the vocal gifts.<ref name=foundations335>Duffield and Van Cleave 1983, p. 335.</ref> Pentecostals look to [http://www.biblegateway.com/passage/?search=1%20Corinthians%2014&version=ESV 1 Corinthians 14] for instructions on the proper use of the spiritual gifts, especially the vocal ones. Pentecostals believe that prophecy is the vocal gift of preference, a view derived from 1 Corinthians 14. Some teach that the gift of tongues is equal to the gift of prophecy when tongues are interpreted.<ref name=foundations344>Duffield and Van Cleave 1983, p. 344.</ref> Prophetic and glossolalic utterances are not to replace the preaching of the Word of God<ref name=foundations346/> nor to be considered as equal to or superseding the written Word of God, which is the final authority for determining teaching and doctrine.<ref>W. R. Jones in R. S. Brewster 1976.</ref>

=====Word of wisdom and word of knowledge=====
{{Main|Word of wisdom|Word of knowledge}}
Pentecostals understand the word of wisdom and the word of knowledge to be supernatural revelations of wisdom and knowledge by the Holy Spirit. The word of wisdom is defined as a revelation of the Holy Spirit that applies scriptural wisdom to a specific situation that a Christian community faces.<ref name=NIDPCMCWisdom>''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Wisdom, Word of".</ref> The word of knowledge is often defined as the ability of one person to know what God is currently doing or intends to do in the life of another person.<ref name=NIDPCMCKnowledgeTradition>''The New International Dictionary of Pentecostal and Charismatic Movements'', s.v. "Knowledge, Word of: 3. The Word of Knowledge in Tradition".</ref>

=====Prophecy=====
<!-- Deleted image removed: [[File:Pentecostal Preacher.jpg|thumb|upright=0.9|right|A Pentecostal preacher]] -->
{{Main|Prophecy}}

Pentecostals agree with the Protestant principle of ''[[sola Scriptura]]''. The Bible is the "all sufficient rule for faith and practice"; it is "fixed, finished, and objective revelation".<ref name=WritProph26>Robeck, Jr. 1980, p. 26.</ref> Alongside this high regard for the authority of scripture is a belief that the gift of prophecy continues to operate within the Church. Pentecostal theologians Duffield and van Cleave described the gift of prophecy in the following manner: "Normally, in the operation of the gift of prophecy, the Spirit heavily anoints the believer to speak forth to the body not premeditated words, but words the Spirit supplies spontaneously in order to uplift and encourage, incite to faithful obedience and service, and to bring comfort and consolation."<ref name="foundations340"/>

Any Spirit-filled Christian, according to Pentecostal theology, has the potential, as with all the gifts, to prophesy. Sometimes, prophecy can overlap with preaching "where great unpremeditated truth or application is provided by the Spirit, or where special revelation is given beforehand in prayer and is empowered in the delivery".<ref name=foundations347>Duffield and Van Cleave 1983, p. 347.</ref>

While a prophetic utterance at times might foretell future events, this is not the primary purpose of Pentecostal prophecy and is never to be used for personal guidance. For Pentecostals, prophetic utterances are [[fallible]], i.e. subject to error.<ref name=foundations346>Duffield and Van Cleave 1983, p. 346.</ref> Pentecostals teach that believers must discern whether the utterance has edifying value for themselves and the local church.<ref name=foundations354>Duffield and Van Cleave 1983, p. 354.</ref> Because prophecies are subject to the judgement and discernment of other Christians, most Pentecostals teach that prophetic utterances should never be spoken in the [[grammatical person|first person]] (e.g. "I, the Lord") but always in the third person (e.g. "Thus saith the Lord" or "The Lord would have...").<ref name=foundations355>Duffield and Van Cleave 1983, p. 355.</ref>

=====Tongues and interpretation=====
[[File:Centro de Fe Emanuel, culto.jpg|thumb|right|upright=1.35|Pentecostals pray in tongues at an Assemblies of God church in [[Cancún]], [[Mexico]]]]
A Pentecostal believer in a spiritual experience may vocalize fluent, unintelligible utterances ([[glossolalia]]) or articulate a natural language previously unknown to them ([[xenoglossy]]). Commonly termed "speaking in tongues", this vocal phenomenon is believed by Pentecostals to include an endless variety of languages. According to Pentecostal theology, the language spoken (1) may be an unlearned human language, such as the Bible claims happened on the Day of Pentecost, or (2) it might be of heavenly ([[angel]]ic) origin. In the first case, tongues could work as a sign by which witness is given to the unsaved. In the second case, tongues are used for praise and prayer when the mind is superseded and "the speaker in tongues speaks to God, speaks mysteries, and ... no one understands him".<ref name=foundations341>Duffield and Van Cleave 1983, p. 341.</ref>

Within Pentecostalism, there is a belief that speaking in tongues serves two functions. Tongues as the ''initial evidence'' of the third work of grace, baptism with the Holy Spirit,<ref name="TWTHS2002"/> and in individual prayer serves a different purpose than tongues as a spiritual gift.<ref name=foundations341/><ref name=emergingmagisteriumpg177>Robeck 2003, p. 177.</ref> All Spirit-filled believers, according to initial evidence proponents, will speak in tongues when baptized in the Spirit and, thereafter, will be able to express prayer and praise to God in an unknown tongue. This type of tongue speaking forms an important part of many Pentecostals' personal daily devotions. When used in this way, it is referred to as a "prayer language" as the believer is speaking unknown languages not for the purpose of communicating with others but for "communication between the soul and God".<ref name=emergingmagisteriumpg174-175>Robeck 2003, pp. 174–175.</ref> Its purpose is for the spiritual edification of the individual. Pentecostals believe the private use of tongues in prayer (i.e. "prayer in the Spirit") "promotes a deepening of the prayer life and the spiritual development of the personality". From [http://www.biblegateway.com/passage/?search=Romans%208:26-27&version=NIV Romans 8:26–27], Pentecostals believe that the Spirit [[Intercession|intercedes]] for believers through tongues; in other words, when a believer prays in an unknown tongue, the Holy Spirit is supernaturally directing the believer's prayer.<ref name=foundations345>Duffield and Van Cleave 1983, p. 345.</ref>

Besides acting as a prayer language, tongues also function as the ''gift of tongues''. Not all Spirit-filled believers possess the gift of tongues. Its purpose is for gifted persons to publicly "speak with God in praise, to pray or sing in the Spirit, or to speak forth in the congregation".<ref name=foundations342>Duffield and Van Cleave 1983, p. 342.</ref> There is a division among Pentecostals on the relationship between the gifts of tongues and prophecy.<ref name=divisionontongues>Aker, Benny C. [http://enrichmentjournal.ag.org/top/Holy_Spirit/200701.cfm "The Gift Of Tongues In 1 Corinthians 14:1–5"] {{Webarchive|url=https://web.archive.org/web/20110928015326/http://enrichmentjournal.ag.org/top/Holy_Spirit/200701.cfm |date=2011-09-28 }}. ''[http://enrichmentjournal.ag.org/ Enrichment Journal] {{Webarchive|url=https://web.archive.org/web/20100919022720/http://enrichmentjournal.ag.org/ |date=2010-09-19 }}''. Accessed May 24, 2011.</ref> One school of thought believes that the gift of tongues is always directed from man to God, in which case it is always prayer or praise spoken to God but in the hearing of the entire congregation for encouragement and consolation. Another school of thought believes that the gift of tongues can be prophetic, in which case the believer delivers a "message in tongues"—a prophetic utterance given under the influence of the Holy Spirit—to a congregation.

Whether prophetic or not, however, Pentecostals are agreed that all public utterances in an unknown tongue must be interpreted in the language of the gathered Christians.<ref name="foundations346"/> This is accomplished by the [[Interpretation of tongues|gift of interpretation]], and this gift can be exercised by the same individual who first delivered the message (if he or she possesses the gift of interpretation) or by another individual who possesses the required gift. If a person with the gift of tongues is not sure that a person with the gift of interpretation is present and is unable to interpret the utterance themself, then the person should not speak.<ref name=foundations346/> Pentecostals teach that those with the gift of tongues should pray for the gift of interpretation.<ref name=foundations342/> Pentecostals do not require that an interpretation be a literal word-for-word translation of a glossolalic utterance. Rather, as the word "interpretation" implies, Pentecostals expect only an accurate explanation of the utterance's meaning.<ref name=foundations343>Duffield and Van Cleave 1983, p. 343.</ref>

Besides the gift of tongues, Pentecostals may also use glossolalia as a form of praise and worship in corporate settings. Pentecostals in a church service may pray aloud in tongues while others pray simultaneously in the common language of the gathered Christians.<ref name=Crossroads83>Poloma 1989, p. 83.</ref> This use of glossolalia is seen as an acceptable form of prayer and therefore requires no interpretation. Congregations may also corporately sing in tongues, a phenomenon known as [[singing in the Spirit]].

Speaking in tongues is not universal among Pentecostal Christians. In 2006, a ten-country survey by the [[Pew Forum]] on Religion and Public Life found that 49 percent of Pentecostals in the US, 50 percent in Brazil, 41 percent in South Africa, and 54 percent in India said they "never" speak or pray in tongues.<ref name=Pew16-17/>

====Power gifts====
The gifts of power are distinct from the vocal gifts in that they do not involve utterance. Included in this category are the gift of faith, [[gifts of healing]], and the [[gift of miracles]].<ref name=GeeGifts49>Gee, ''Concerning Spiritual Gifts'', p. 49.</ref> The gift of faith (sometimes called "special" faith) is different from "saving faith" and normal Christian faith in its degree and application.<ref name=foundations336>Duffield and Van Cleave 1983, p. 336.</ref> This type of faith is a manifestation of the Spirit granted only to certain individuals "in times of special crisis or opportunity" and endues them with "a divine certainty ... that triumphs over everything". It is sometimes called the "faith of miracles" and is fundamental to the operation of the other two power gifts.<ref name=GeeGifts49-51>Gee, ''Concerning Spiritual Gifts'', pp. 49–51.</ref>

=== Trinitarianism and Onenesss ===
During the 1910s, the [[Finished Work|Finished Work Pentecostal]] movement split over the nature of the [[Godhead in Christianity|Godhead]] into two camps – Trinitarian and [[Oneness Pentecostals|Oneness]].<ref name="Anderson2004"/> The Oneness doctrine viewed the doctrine of the Trinity as [[polytheistic]].<ref>Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001 (Nashville: Thomas Nelson Publishers, 2001), 279.</ref>

The majority of Pentecostal denominations believe in the doctrine of the [[Trinity]], which is considered by them to be Christian [[orthodoxy]]; these include [[Holiness Pentecostal]]s and [[Finished Work|Finished Work Pentecostals]]. Oneness Pentecostals are [[nontrinitarian]] Christians, believing in the Oneness theology about God.<ref>Talmadge French, ''Our God is One'', Voice and Vision Publishers, 1999, {{ISBN|978-1-888251-20-3}}. The most recent and collegiate work was done by David S. Norris, PhD, "I Am: A Oneness Pentecostal Perspective.", Word Aflame Publishers, 2009, {{ISBN|978-1-56722-730-7}}.</ref>

In Oneness theology, the Godhead is not three [[Hypostasis (philosophy and religion)|persons]] united by one [[Homoousion|substance]], but one God who reveals himself in three different modes. Thus, God relates himself to humanity as our Father within creation, he manifests himself in human form as the Son by virtue of his [[incarnation]] as Jesus Christ ([[s:Bible (American Standard)/1 Timothy#3:16|1 Timothy 3:16]]), and he is the Holy Spirit ([[s:Bible (American Standard)/John#4:24|John 4:24]]) by way of his activity in the life of the believer.<ref>See under "The Son in Biblical Terminology" in Chapter 5 of David Bernard [http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm The Oneness of God {{webarchive|url=https://web.archive.org/web/20080216034825/http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm |date=2008-02-16 }}.  Retrieved on June 13, 2017.</ref><ref>{{cite web |url=http://www.upcbaypoint.com/onegodtruth.html |title=The Truth About One God |access-date=2015-08-21 |archive-url=https://web.archive.org/web/20150817001820/http://www.upcbaypoint.com/onegodtruth.html |archive-date=2015-08-17 }} The Truth About One God</ref> Oneness Pentecostals believe that Jesus is the name of God and therefore baptize in the name of Jesus Christ as performed by the apostles ([[s:Bible (American Standard)/Acts#2:38|Acts 2:38]]), fulfilling the instructions left by Jesus Christ in the [[Great Commission]] ([[s:Bible (American Standard)/Matthew#28:19|Matthew 28:19]]), they believe that Jesus is the only name given to mankind by which we must be saved ([[s:Bible (American Standard)/Acts#4:12|Acts 4:12]]).

The Oneness doctrine may be considered a form of [[Modalism]], an ancient teaching considered [[heresy]] by the Roman Catholic Church and other trinitarian denominations. In contrast, Trinitarian Pentecostals hold to the doctrine of the Trinity, that is, the Godhead is not seen as simply three modes or titles of God manifest at different points in history, but is constituted of three completely distinct persons who are co-eternal with each other and united as one substance. The Son is from all eternity who became incarnate as Jesus, and likewise the Holy Spirit is from all eternity, and both are with the eternal Father from all eternity.<ref>{{cite web|url=http://www.newadvent.org/cathen/15047a.htm|title=Catholic Encyclopedia: The Blessed Trinity|website=www.newadvent.org|access-date=2018-05-01|archive-date=2018-01-23|archive-url=https://web.archive.org/web/20180123070514/http://www.newadvent.org/cathen/15047a.htm|url-status=live}}</ref>