Pentecostalism claims a long history, but don’t be fooled — its modern form is a recent invention born in the early 1900s, not an unbroken extension of apostolic Christianity. The Azusa Street revival in 1906 gets the spotlight, yet speaking in tongues as “evidence” of baptism in the Spirit did not arise until that time.[1] Agnes Ozman’s ecstatic utterance in 1901 is often cited as the start, but that was a new phenomenon, not an apostolic inheritance.
The name Pentecostal comes from the Feast of Pentecost in Acts 2 where the Spirit descended with tongues of fire and the apostles spoke in various languages.[2] The biblical event was unique, unrepeatable, and foundational to the church’s birth, but the modern movement uses it as a template for spiritual experiences it claims to replicate. The problem is, the New Testament never sets this as a normative pattern for all believers forever. Pentecostalism presses a snapshot event into a constant ongoing reality.
Pentecostalism is not a monolith. It branches into Classical Pentecostals from the early revival, Charismatics who entered mainline denominations later, and Neo-Charismatics or the “third wave.” Some like Apostolic Pentecostals even deviate on core doctrines like the Trinity, claiming the Father, Son, and Spirit are three titles for Jesus, a theological error with no biblical support.[3]
Core Pentecostal beliefs center on salvation, Spirit baptism evidenced by tongues, divine healing, and Jesus’ return.[4] They promote medical treatment but elevate miraculous healing as a sign of faith. The insistence that tongues are the unmistakable sign of Spirit baptism is a narrow reading that ignores the broader biblical teaching on spiritual gifts.[5] The emphasis on glossolalia—both unknown languages and xenoglossy—eclipses the richness of the Spirit’s work and often becomes a performance spectacle rather than genuine edification.[6]
Pentecostals often highlight female leadership, a notable advance, tracing it to Joel’s prophecy about sons and daughters prophesying.[7] Yet this progress is uneven and contested within the movement itself. Some sectors are strict about modesty, forbidding jewelry, makeup, or even mixed swimming, reading 1 Timothy 2 as cultural law rather than pastoral advice.[8] This legalism contradicts the freedom of the Spirit they claim to champion.
Worship in Pentecostal churches is marked by spontaneity—dancing, shouting, praying aloud, extended singing, and sometimes props.[9] While lively worship is not inherently wrong, the focus on outward manifestations can lead to emotionalism detached from solid biblical teaching and sound doctrine. The Spirit’s work is deeper than clapping or speaking in tongues.
Pentecostalism’s rapid global growth is undeniable. From a handful at Azusa to millions worldwide, it’s often touted as evidence of God’s movement.[10] Yet growth does not equal doctrinal fidelity or gospel purity. Rapid expansion can bring syncretism, shallow theology, and dependence on experience over Scripture.
In sum, Pentecostalism is a dynamic but deeply flawed movement that elevates a selective interpretation of Spirit baptism and gifts above the full counsel of Scripture. Its fragmented branches vary wildly in doctrine and practice. What started as a renewal movement has sometimes become an emotional rollercoaster and a platform for theological confusion.
The broader Church should admire the passion Pentecostals bring but also soberly guard against excesses that undermine the gospel. True renewal flows from biblical faithfulness, sound teaching, and Spirit-led holiness—not emotionalism, legalism, or performance.
Footnotes:
[1] Parham, Charles F., and Agnes Ozman’s experience in 1901 at Topeka Bible School; historic Pentecostal origins.
[2] Acts 2:1-4; foundational Pentecost event, unique and unrepeatable.
[3] On Apostolic Pentecostal nontrinitarianism, see doctrinal critiques from orthodox confessions.
[4] Common Pentecostal core beliefs summarized in Pew studies.
[5] Mark 16:17, 1 Corinthians 12; broader understanding of Spirit gifts beyond tongues.
[6] Glossolalia vs. xenoglossy distinctions and the pitfalls of emotionalism.
[7] Joel 2:28-29 cited for female prophecy, noting varied application.
[8] 1 Timothy 2:9 cultural context and misuse in legalistic dress codes.
[9] Pentecostal worship practices and charismatic expressions.
[10] Pew Research Center data on Pentecostal global growth and influence.
Johann.
