This blog post is taken from last week's assignment in my Global Pentecostalism class. It is my reflection on our readings on the foundational history of the Pentecostal movement (pre-Asuza street).
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Growing up,  I learned that “crazy Pentecostals” practiced “demonic” behaviors... [now]  I consider myself a Pentecostal (on most days) ... but I normally tell people that I am an evangelical semi-reformed charismatic Christian. My description is generally an effort to start a conversation while recognizing my multi-denominational background and attempting to avoid being put into a denominational box. Little did I know, my description of my own faith is actually a great description of the roots of the Pentecostal movement.

One of our texts; see Ch.2.

Pentecostalism is most certainly evangelical with a great focus on international missions. It is most certainly charismatic with an emphasis on the empowering of the Holy Spirit and spiritual gifts. And though I never really thought of Pentecostalism as a Reformed,  after this week’s readings, I am reminded that Pentecostalism has emerged from a wide variety of influences including the Reformed tradition.

Drawing from Catholic mysticism, German Pietism, Zinzendorf and the Moravians, Wesley and the Holiness movement, the Keswick Convention and revivalism, and a number of global awakenings… Pentecostalism is most certainly a wider movement covering a greater spectrum than most people recognize. While many pinpoint Pentecostalism to Azusa Street, it is important to recall that there were three distinct streams of the foundational movement before that particular outpouring.

1. The Wesleyan/Holiness perspective- a fullness of sanctification is the second blessing
2. The Keswick/Reformed perspective - the baptism of the Spirit is an empowerment for service
3. The ‘third blessing’ perspective - which emerged into the beliefs that the baptism of the Spirit is a subsequent blessing evidenced by speaking in tongues.

It is also important to note that while many outpourings of the Spirit occurred with manifestations of the Spirit [and that each of these perspectives included the belief of a baptism/empowerment/infilling of the Holy Spirit subsequent to salvation], Parham was the first to indicate that speaking in tongues was an initial physical sign of Baptism of the Spirit [some time after each of these three streams were already gaining momentum]. It seems that the birth of Pentecostalism is often linked to this doctrine, when in all actuality there is a rich history before and beyond Parham’s conclusion.

Another observation that I found interesting was how abruptly some of the sub-movements came to a halt. It is interesting to note that momentum seemed to stop when the leaders involved became too prideful or judgmental.  [Just one example is Parnham himself.] After judgmentally trying to distinguish between true and false tongues, Parham’s movement fizzled out, a scandal occurred, and he lived the rest of his life in obscurity. Perhaps it is merely a coincidence, but it seems that humility and prayer played a key role in many of these outpourings.

Similarly, I think it is important to remain humble when considering the origins of Pentecostalism. Personally, one of the reasons I tend to stray from describing myself as a Pentecostal when initially asked for a denominational/doctrinal association is due to the fact that Pentecostalism seems to trace the beginning of the Holy Spirit moving back to Azusa Street while placing speaking in tongues on a pedestal because of the uniqueness of the doctrine at that time. 

How often does someone defend the history of manifestations of the Spirit by pointing back to Tertullian or Zinzendorf? Our narrow definition of Pentecostalism allows us to reference Acts 2 or the aftermath of Azusa, while failing to acknowledge everything that God has done in the almost two thousand years between.   Perhaps a recognition of a [more accurate] history would help bridge the gap between denominational Pentecostalism and other branches of Christianity.  Limiting the scope of Pentecostalism to Asuza and what follows eliminates the ability to connect with fellow believers with the same rich history and beliefs. It also diminishes our ability to encourage traditionally "non-Pentecostal" denominations to continue to seek the empowering of the Holy Spirit, as we are neglecting to recall that the gifts of the Spirit were prominent in North America and around the globe before our idea of denominational Pentecostalism was even initiated.

In contrast, when one takes a step back and really takes in the scope of the rich history of the global movement, it is humbling to be able to consider oneself a Pentecostal and exciting to know that Holy Spirit is still actively moving as Pentecostalism/Charismatic Christianity is the fastest growing faith in the world.