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HISTORY of Christian Theology

Pentecostalism, the Charismatic Movement, and Evangelicalism

Pentecostalism is currently the fastest growing form of Christianity in the world with over 580 million participants. Some scholars believe it may be the type of Christianity that will contribute most to its future evolution.1

The story of modern Pentecostalism has its roots in the day of Pentecost after Jesus’s crucifixion. This was a Jewish holiday which occurred each year fifty days after Passover. The date of this holiday was significant because the number seven signified holiness (the sabbath). The day of Pentecost was special because it occurred after a week of holy days which amplified the sacredness of the occasion. The holiness of this festival was demonstrated by calling it the festival of weeks. Jews gathered to Jerusalem from all over the diaspora, where they had adopted the native tongues of their regions. The second chapter of Acts describes a miraculous outpouring of the Holy Spirit, leading to the conversion of three thousand persons that very day. The few Christians who were in Jerusalem gathered together on this holy day after Jesus’s resurrection. The Holy Spirit fell upon them with the sound of a rushing wind. The Christians began speaking and glorifying God in unknown languages, drawing quite a large crowd of spectators to observe this strange affair. The apostle Peter stood up and preached Christ crucified to the assembly, and each of the individuals in this diverse horde understood his words in their own language. Being pricked in their hearts, they asked what they should do, and Peter told them to repent and be baptized for the remission of their sins so they too could receive the gift of the Holy Ghost. This story has fascinated Christians throughout their history.

Pentecostals believe this experience sets the model for Christian worship, particularly the aspect involving speaking in tongues, which is technically known as glossolalia. They believe that true Christians need a second baptism of the Holy Spirit after their baptism by water. This is evidenced by the Spirit moving an individual to speak in tongues.

Charles Parham

Charles ParhamCharles Fox Parham (1873–1929) grew up as a sickly child on the rough Iowa and Kansas frontiers. When he was only six months old, he contracted a fever that stunted his growth and left him an invalid. He suffered severe spasms for several years and was vulnerable to catching other diseases. He nearly died from illness when he was five, and contracted rheumatic fever when he was nine years of age, from which he never fully recovered.

His precarious physical condition and hardship may have conditioned him to think about spiritual things. Indeed, while he was ill as a child, he felt God had called him to do His work like Samuel of old. His mother died when he was only five years old. His father remarried the daughter of a Methodist circuit rider a year later. The family was very devout and pursued the Methodist Holiness movement. When Charles was thirteen, he felt converted to the gospel. When he was sixteen, he enrolled in Southwest Kansas College with the idea of becoming a minister. But he became discouraged contemplating the meager income this employment would generate, so he changed the focus of his education.

He then contracted another serious case of rheumatic fever. After months of suffering, the doctor gave him just few more days to live. While suffering from the fever, he heard in his mind the words, “Will you preach? WILL YOU PREACH?” He finally vowed to God that he would preach if God would send him somewhere he would not have to beg for money to live. He recalled the stories of Jesus healing the sick and cried out to God to heal him. He immediately felt every joint and organ in his body healed, except for his ankles. He returned to college and continued to pray for God to heal his ankles. One evening while he prayed, he felt a healing force flow through his body like a current of electricity and his ankles were healed.

After this miraculous healing, he dedicated himself to the ministry. He left the Methodist Church because they would not allow the degree of flexibility in preaching that he wanted. He rejected all denominations and pursued his own itinerate evangelical ministry based on the teachings of the holiness movement. He emphasized the need to return to the practices found in the original Apostolic church. He also came to the conclusion that there was more to a full baptism than what other ministers taught at the time.

He opened a small Bible school, and at the end of 1900, he invited his students to pray and worship with him over the Christmas break. On the evening of January 1, 1901, at the end of this extra ordinary worship period, Agnes Ozman asked everyone present to pray that she would receive the fullness of the Holy Spirit. Immediately upon conclusion of their prayers, she began to speak in an unknown language that some thought was Chinese. Charles Parham became convinced that speaking in tongues was the full baptism of the Holy Spirit which Christians needed to seek. Parham originated the doctrine called initial evidence, which maintains that the baptism of the Holy Spirit is evidenced by speaking in tongues. This concept is what distinguished Pentecostalism from the other Holiness groups that spoke in tongues or believed in a subsequent phenomenal experience to one’s conversion or sanctification. Parham and some of his followers traveled to spread this message.

In 1903, the wife of a prominent citizen felt that Parham had healed her. She and her husband arranged for him to preach in a warehouse seating hundreds of people. The newspaper reported that over several months, more than one thousand people had been healed, and hundreds had been converted. Parham’s Apostolic Faith movement gained traction and notoriety, some positive and much negative.

Parham’s ministry prospered for a while but it was subject to accusations of financial impropriety and sexual scandal, after which it languished. In 1914, over Parham’s objection, his Apostolic Faith movement merged with other Pentecostal groups to form the General Council of the Assemblies of God, which has grown to become the largest Pentecostal fellowship in the world with over 442,000 congregations and 85 million adherents.2

William J. Seymour and the Azusa Street Revival

William J. SeymourWilliam Joseph Seymour (1870–1922) was born in Louisiana. William was baptized and raised as a Catholic even though his family attended a Baptist congregation when he was a teenager. He later said he had dreams and visions in his youth. He was the second of eight children born to a former slave who provided for his family by subsistence farming until he died when William was twenty-one years old.

William supported his siblings on the meager earnings of the small family farm for four years. In 1895, William moved north to the Midwest to find better employment as a railroad porter and hotel waiter. Around this time, he contracted smallpox and lost the vision in his left eye. While living in Indianapolis, he attended a Methodist Episcopal church where he was converted to Christ. In Indianapolis he also embraced the Holiness movement. In 1903 he moved to Houston where he became involved with the Holiness movement in that city.

In early 1906, Seymour learned that Parham had opened a Bible school in Houston. Because of to Jim Crow laws, Seymour was not allowed to attend, but Parham allowed him to sit in the hallway and listen. He became enthralled with Parham’s message of a second baptism of the Holy Spirit as evidenced by speaking in tongues. Parham even allowed Seymour to preach with him to other Blacks on the street corners of Houston. On February 22, 1906, Seymour went to Los Angeles to preach at a small African American Holiness congregation with support from Parham. The Los Angeles holiness leadership, however, objected to Seymour’s preaching after hearing his sermon about a three-tier level of spiritual experience consisting of conversion, sanctification and the baptism of the Holy Spirit accompanied by the sign of speaking in tongues. The holiness movement maintained that sanctification and the baptism of the Holy Spirit were the same thing. They were also suspicious of the spectacle of people speaking in tongues, especially as Seymour still had not had this experience.

However, some of the congregants liked Seymour’s preaching and invited him to stay and conduct Bible studies and prayer meetings at a member’s home. They soon relocated to another home where white families from the local Holiness movement also began to attend with them. On April 9, 1906, the first congregant spoke in tongues. The next day Seymour talked about this event in his sermon, when six other persons began to speak in tongues as well, causing quite a stir in the Los Angeles Holiness community and neighborhood. Two days later, Seymour spoke in tongues himself.3

News of the events at North Bonnie Brae St. quickly circulated among the African American, Latino and white residents of the city, and for several nights, various speakers would preach to the crowds of curious and interested onlookers from the front porch of the Asberry home. Members of the audience included people from a broad spectrum of income levels and religious backgrounds. Hutchins eventually spoke in tongues as her whole congregation began to attend the meetings. Soon the crowds became very large and were full of people speaking in tongues, shouting, singing and moaning. Finally, the front porch collapsed, forcing the group to begin looking for a new meeting place.4

They rented a run-down building at 312 Azusa Street in Los Angeles. By mid-May 1906, hundreds of people from all walks of life came together to worship: “men, women, children, Black, White, Latinos, Asian, Native American, immigrants, rich, poor, illiterate, and educated.” The racial intermingling and the encouragement of women to participate and lead were unheard of in that day. Some people came to observe the curious affair, while others came to participate. It attracted Christians beyond the initial followers from the Holiness movement, including Presbyterians, Quakers, Baptist and even Mennonites. The worship services were not structured and ran practically around the clock, catching the attention of the press. A local newspaper reporter critically described what he saw in September 1906:

Disgraceful intermingling of the races. … they cry and make howling noises all day and into the night. They run, jump, shake all over, shout to the top of their voice, spin around in circles, fall out on the sawdust blanketed floor jerking, kicking and rolling all over it. Some of them pass out and do not move for hours as though they were dead. These people appear to be mad, mentally deranged or under a spell. They claim to be filled with the spirit. They have a one eyed, illiterate Negro as their preacher who stays on his knees much of the time with his head hidden between the wooden milk crates. He doesn’t talk very much but at times he can be heard shouting, “Repent,” and he’s supposed to be running the thing.5

When Parham came to visit a few months after the Azusa Street Revival began, he was similarly shocked, marched up to the pulpit, and denounced the “animalism” he observed. The people attending, however, rejected his leadership, which strained the relationship between Parham and Seymour. This schism became endemic to the Pentecostal movement in general. Almost as soon as a Pentecostal congregation began, schisms would arise, resulting in a new congregation spinning off from the prior one, with this pattern continuing and contributing to exponential growth of the overall movement. Even the main unifying Pentecostal institution, the Assemblies of God fellowship, continues to consists of numerous highly independent congregations.

Despite criticism from mainline Christians, who used the pejorative “holy rollers” to refer to its participants, the Azusa Street Revival continued nonstop for three years and at a less intense rate until 1915. They sent out missionaries who set up similar revivals across America and beyond, launching the Pentecostal movement in the twentieth century. Revivals spread to India and Valparaiso, Chile. Pentecostal missionaries spread the message throughout Latin America, where today approximately half of all Protestants are Pentecostals.6

The Charismatic Movement

Interestingly, the roots of the Charismatic movement go all the way back to nineteenth-century Russia. A group known as the Doukhobors rejected the Russian Eastern Orthodox religion and secular rule similar to the Anabaptists in Europe. They believed that God’s spirit illuminates every individual, so they were pacifists and refused to join the military. They professed their belief in Jesus as their Lord and Savior, but they rejected the rites and authority of the Orthodox priesthood along with the use of icons and materialism in general. They stressed the importance of personal revelation over exclusive reliance on the Bible, and some spoke in tongues. The pejorative, Doukhobors, which they embraced, actually means spirit-wrestlers. This group of independent Christians faced persecution under the tzars, resulting in their displacement to various regions, with many eventually settling in western Canada.7

A community of Doukhobors lived near Karakala in Armenia, the homeland of the Shakarian family. Each year this religious community would cross over the mountain and help the Armenians with their harvest. A young member of this religious community named Efim Klubnikin developed a reputation for being a prophet. In 1855, he wrote down two prophesies regarding his Armenian neighbors and put them in an envelope.

This tradition of helping with the harvest continued and in 1900, Demos Shakarian, the head of this small Armenian community, held a feast for his Russian friends. The problem, however, was that his largest and best steer was missing an eye, which would make it objectionable under both their religious traditions. Regardless, Demos decided to slaughter the steer because none of his other cows were large enough to feed everyone. He secretly hid its head in the corner of his barn in a bag under some straw. That evening, prayers were said and people began to dance and have a good time, but the patriarch of the Russian religious community continued to sit silently. Suddenly, he raised his hand and abruptly stopped the jovial proceedings. He rose and marched into the barn followed by Demos, his guests and his family. The old man went directly to the hidden bag, picked it up and dumped the steer’s head with the missing eye on the ground. He looked directly at Demos and asked if he had anything he needed to confess. Demos felt convicted by God, pled for forgiveness, and asked how he too could receive the spirit of God like his Russian friends. That evening, he and his wife were baptized with the Holy Spirit and began speaking in tongues. This experience transformed their lives.


Demos Shakarian family

“The Demos Shakarian, Sr. family, with son Isaac and six daughters. This is the original family group, following prophecy leaving Armenia, escaping the Armenian Holocaust, and came as immigrants to America.”

Soon afterward, Efim, now an adult, felt impressed that they should open the envelope containing his first prophesy, which had been written fifty years earlier. It instructed the Shakarian family and all their friends to flee Armenia on two steamships, go to the United States, and keep going until they reached the next sea. Demos and his family obeyed and ended up in Los Angeles in 1905. They escaped the genocide in which over 1.5 million Armenians were murdered by the Ottoman Empire, including the community of Karakala.

Doukhobor pilgrims flee Armenia 1902

Shortly after Demos and his brother-in-law arrived in Los Angeles, they walked by a house and heard people worshipping the same way they had done after Demos’s conversion. This was at 216 North Bonnie Brae Street which led to the Azusa Street Revival. Demos then helped establish the Armenian Pentecostal Church in Los Angeles.

Sadly, Demos died in Nevada while laying railroad tracks in 1906, leaving his fourteen-year-old son, Issac, to provide for his mother and six sisters. He only earned ten dollars a month selling newspapers. But necessity is a great motivator. He secured a higher-paying job in a harness factory, saved enough money to buy some land and three cows and launched his own dairy venture, which grew to become the largest dairy operation in the world before his death.

Shakarian store and dairy business

“Store in the front, cows in the back 1955. This shows only one of the four drive-in units which dispenses 6,750 gallons of milk daily, to their 20,000 customers, besides the cottage cheese and ice cream and other products.”

Issac named his first-born son Demos, after his father. Issac remained faithful to this religion and raised Demos to be true to their religious traditions. Demos was a gregarious devout Christian who naturally made friends wherever he went. He did not let race or politics interfere with his mission to share God’s good news with everyone he met, leading to several unusual friendships. Egyptian President Anwar Sadat invited Demos to join him for the signing of Egypt’s peace treaty with Israel. When a delegation of US dignitaries visited the Vatican, the pope recognized Demos in the group from a distance and, to the astonishment of the dignitaries, invited Demos to come and visit with him. And, most astonishing, Fidel Castro was so impressed after meeting Demos in a Cuban restaurant late one night that he sent Demos a prized steer as a gift.

Having witnessed miraculous healings and benefiting from the prophecy of a young Russian lad a century earlier, Demos felt that the gospel consisted of much more than just dogma on one hand and speaking in tongues on the other. He felt that Christians should embrace a fuller gospel with all its spiritual gifts and blessings. Demos came up with the idea of forming a nondenominational Christian fellowship organization in which businessmen could connect with one another and with God. His high hopes, however, were dashed when it didn’t gain any traction. After diligently trying to launch this effort, in 1952 he decided he had fought a good fight, but it was time to throw in the towel. The night before he was going to shut down the organization, he prayed for direction and had a vision that revealed he was trying to do things his way instead of trusting God and following his direction. The next morning, Demos received a generous donation followed by several others leading to the Full Gospel Business Men’s Fellowship International (FGBMFI) growing to become the largest nondenominational Christian fellowship organization in the world, reaching approximately one billion individuals.8

Like Billy Graham’s crusades, the FGBMFI did not compete with local congregations but supported them. It inspired the creation of hundreds of independent churches, such as the highly successful Yoido Full Gospel Church in South Korea with 750,000 members.9

The FGBMFI did not get bogged down in doctrinal disputes but simply tried to support individuals in building their personal relationships with Jesus. Unlike the early Pentecostals who focused on speaking in tongues as a sign of the second baptism of the Holy Spirit, the FGBMFI had a more balanced approach that included prophesy and healing. Some people refer to this watered-down, socially acceptable version of Pentecostalism as the Charismatic movement.

The Charismatic movement received a welcomed reception over a wide spectrum of Christian traditions. It served as the bridge between Protestant fundamentalism and Pentecostalism, facilitating their merging into the Evangelical movement we see today. The Charismatic movement was not limited to Protestantism but has made inroads in the Roman Catholic tradition as well. Interestingly, as the Charismatic Movement, which the FGBMFI initiated, gained broader acceptance within organized religions, the need for its existence diminished in inverse proportion. After Demos’s passing and the passing of his successor son, infighting led to further decline, and the FGBMFI is now only a skeleton of its former self.

Evangelicalism

Evangelicalism has a rich heritage in the Christian tradition. It began with the day of Pentecost, when a horde of diverse individuals experienced a personal connection with the Holy Spirit, inspiring them to share the good news of Jesus’s resurrection around the known world.

The word evangelical means good news and has become associated with Christian revival movements beginning with the Moravians. The Moravians stressed a personal, emotional connection with Jesus and sent the first lay missionaries out into the world to share their message of hope and salvation. They revitalized Protestantism after it was crushed in the Thirty Years’ War by inspiring the Wesleybrothers, John and Charles, who started the Methodist traditions and their revivals in England and America. The first great awakening, led primarily by John Wesley’s friend George Whitefield, helped to inspire the American Revolutionary War. The Methodists’ circuit riders sparked the second great awakening on the American frontier, with its great camp revival meetings where individuals were often overcome with the Holy Spirit. These traditions inspired the Holiness and Adventist movements, which in turn sparked Pentecostalism, Protestant fundamentalism and the Charismatic movement, with all of them melding into the generic Evangelical movement which has now become mainline Protestantism10. These successful evangelists not only had a relevant message that moved their audiences, they were also entertainers.

The first religious pioneer to successfully span the gap between fundamentalism and Pentecostalism and to launch the current evangelical movement was Aimee Semple McPherson. She was from a small town in Ontario, Canada, and was born again at a Pentecostal revival in 1907. She referred to herself as a fundamentalist and initially made a living as a traveling preacher and faith healer. She realized that Los Angeles was a growing area which was receptive to her message and style of preaching. She settled there and formed the first Protestant megachurch, the International Church of the Foursquare Gospel. In 1923, her chapel—known as Angelus Temple—had stadium seating for more than five thousand people and a large stage. She conducted illustrated services three times a day, seven days a week using actors, props, lighting and sound effects found in theater. She wore a flowing white gown making her look like a chic heavenly priestess. She also founded her own successful radio ministry becoming the greatest religious celebrity in America during the Great Depression.11

Several other Protestant ministers followed Aimee’s example, with Billy Graham becoming the most successful. As previously discussed, he cemented the bond between fundamentalism and the Pentecostal/Charismatic approach to form today’s non-denominational evangelical movement.

The underlying doctrine which has drawn so many to Pentecostalism, the charismatic movement and Protestant evangelicalism is a theology based on salvation through a personal experience with Jesus and the Holy Spirit. Pentecostalism and the Charismatic movement now drive the Evangelical movement, with all of them filling the traditional human need for a religion which helps facilitate an emotional connection with the infinite rather than a cognitive approach.

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1 A History of Christianity, season 1, episode 5, “Protestantism,” by Diarmaid MacCulloch, BBC, 2009.

2 WorldAGFellowship.org https://worldagfellowship.org/. Downloaded 6-1-2024.

3 https://www.ihopkc.org/malachiproject/biography/william-j-seymour Downloaded 6-2-2024; https://www.christianitytoday.com/history/issues/issue-65/pentecostalism-william-seymour.html downloaded 6-2-2024; http://www.cbn.com/700club/Guests/Bios/billywilson030706.aspx.

4 Vinson Synan, The Century of the Holy Spirit: 100 years of Pentecostal and Charismatic Renewal, 1901–2001 (Nashville: Thomas Nelson Publishers, 2001), 42–45, quoted in Wikipedia, s.v. “Azusa Street Revival.”.

5 Wikipedia, s.v. “Azusa Street Revival,” quoting, “Azusa History”. International Center for Spiritual Renewal. Archived from the original on May 11, 2007. Retrieved May 17, 2007.

6 https://www.ihopkc.org/malachiproject/biography/william-j-seymour Downloaded 6-2-2024. https://www.christianitytoday.com/history/issues/issue-65/pentecostalism-william-seymour.html downloaded 6-2-2024. http://www.cbn.com/700club/Guests/Bios/billywilson030706.aspx See also Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017), Lecture 32.

7 Worthen, The History of Christianity II, Lecture 25.

8 Brenda Shakarian, Only God Can Do That! (Trilogy Christian Publishers, a wholly owned subsidiary of Trinity Broadcasting Network, 2023), 1–29. Find this book on Amazon.

9 A History of Christianity, Season 1, Episode 5, “Protestantism,” by Diarmaid MacCulloch, BBC documentary, 2009.

10 A History of Christianity, Season 1, Episode 5, “Protestantism,” by Diarmaid MacCulloch, BBC documentary, 2009.

11 Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017), Lecture 23.

IMAGES:

A cathedral mosaic representing the Pentecost, Cathedral Basilica of Saint Louis, west transept, [CC 4.0]

Pre-1910 headshot of American Pentecostal pioneer Charles Parham, [PD-US]

Picture of William J. Seymour restored and colorized, 1906, [PD-US]

Demos Shakarian’s family

Doukhobor pilgrims, 28 Oct 1902

Shakarian Dairy Store, 1955

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