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Pentecostalism
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One of the most prominent distinguishing characteristics of Pentecostalism from the rest of Evangelicalism is its emphasis on the work of the Holy Spirit. Most Pentecostals believe that everyone who is genuinely saved has the Holy Ghost. But unlike most other Christians they believe that there is a second work of the Holy Ghost called the baptism of the Holy Spirit, in which the Holy Ghost dwells more fully in them, and which opens a believer up to a closer fellowship with God and empowers them for Christian service. Some Pentecostals have modified the view teaching that Spirit baptism is not considered a second chronological work of grace, but a second aspect of the Holy Ghost's ministry. His first ministry is to save and sanctify the believer by working in them; His second ministry is to empower the believer for service by working through them. Most Pentecostals cite speaking in tongues... known as glossolalia, as the normative proof, and evidence of the Holy Ghost baptism.
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Perhaps the most important immediate precursor to Pentecostalism was the Holiness movement which issued from the heart of Methodism at the end of the Nineteenth Century. From John Wesley, the Pentecostals inherited the idea of a subsequent crisis experience variously called "entire sanctification,"" perfect love," "Christian perfection," or "heart purity." It was John Wesley who posited such a possibility in his influential tract, A Plain Account of Christian Perfection (1766). It was from Wesley that the Holiness Movement developed the theology of a "second blessing." It was Wesley's colleague, John Fletcher... who first called this second blessing a "baptism in the Holy Spirit," an experience which brought spiritual power to the recipient as well as inner cleansing. This was explained in his major work, Checks to Antinominianism (1771). During the Nineteenth Century, thousands of Methodists claimed to receive this experience, although no one at the time saw any connection with this spirituality and speaking in tongues or any of the other charisms.
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Pentecostalism ... had its birthday, but the movement, meeting with skepticism at every turn, had a hard time getting out of the nursery. It was not until late-1903 at a revival in Galena, Kansas, that Parham and his teachings gained notoriety. Soon Parham could boast of up to 25,000 followers, but an even stronger Pentecostal movement was taking place in Wales in 1904-1905.
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Today, Pentecostalism has between 250 million and 500 million adherents, most of them in developing nations such as Brazil, China, the Philippines and Nigeria. It is the fastest-growing Christian movement in the world. Thirty years ago, Pentecostals or similar charismatic groups represented 6 percent of all Christians; today that figure is 25 percent, according to the World Christian Encyclopedia.
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Pentecostalism, like any other major movement, has given birth to a large number of organizations, denominations, churches, sects, para-churches, separatists and even cults with political, social or theological differences. The movement's inception was counter-cultural to the social and political norms of society. Record numbers of African-American men and women, both Black and white were initial leaders. As the Azusa Revival began to wane, doctrinal differences began to surface as well as the pressure from social, cultural and political events of the time. As a result, major divisions, separation, isolationism, sectarianism and even the increase of extremism were apparent. Not wishing to affiliate with the Assemblies of God, formed in 1914, a group of ministers from predominantly white churches formed the Pentecostal Church of God in Chicago, Illinois in 1919.
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Pentecostalism in Latvia did not start in empty space-it reveals a link with the extended Holiness movement. Vilhelm Ebel, who belonged to the Church of God (Anderson, Indiana), traveled in 1902 through Russia and stayed briefly in Riga where he established a mission station and a publishing house. His teaching spread mainly amongst Germans living in different parts of the Russian empire. (13) It reached Latvians through regular worship services and newspapers. An ad about meetings in Riga identified the main theme like this: "as in the times of apostles, there will be preaching through the power of the Holy Spirit. There will be preaching on justification, sanctification, healing of the flesh and unity of the children of God."
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