GENDER DISCRIMINATION IN PENTECOSTALISM Case Study on ASSEMBLIES OF GOD CHURCH NIGERIA BY EZUKA IKECHUKWU DSO111022 A PROJECT SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF BACHELOR OF ARTS DEGREE IN BIBLE AND THEOLOGY ALL NATIONS FOR CHRIST BIBLE INSTITUTE INTERNATIONAL (ANFCBII) P.M.B 004 BENIN CITY, EDO STATE, NIGERIA DECEMBER 2012
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Gender Discrimination in Pentecostalism by Ezuka Ikechuwkwu
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GENDER DISCRIMINATION
IN PENTECOSTALISM
Case Study on
ASSEMBLIES OF GOD CHURCH
NIGERIA
BY
EZUKA IKECHUKWU
DSO111022
A PROJECT SUBMITTED IN PARTIAL FULFILLMENT
OF THE REQUIREMENT FOR THE AWARD OF
BACHELOR OF ARTS DEGREE IN BIBLE AND THEOLOGY
ALL NATIONS FOR CHRIST BIBLE INSTITUTE INTERNATIONAL
(ANFCBII)
P.M.B 004 BENIN CITY, EDO STATE, NIGERIA
DECEMBER 2012
For contact detail:
Researcher Ezuka Ikechukwu resides in Benin Edo state,
This contains detailed write ups on the growth, administration and
expansion of AGC. Paul Emeka holds Ph.D in Church History from the
University of Nigeria, Nsukka and Th.D in Systematic Theology from Vision
Christian University, California, USA. He is a professor of theology in the
National Open University of Nigeria and a visiting professor in the Miracle-
Word Theological Seminary, Enugu, Nigeria. Emeka is the author of more
than fourteen theological and general Christian books, some of which
are Methodology of Biblical Preaching, Rapture: A Glorious Departure,
Encounters in Revelation, Success in Education, The Portrait of a Man of
God and others
PRIMARY SOURCES ON PENTECOSTALISM BOOKS
ADEBOYE, Enoch, God the Holy Spirit, Christ the Redeemer’s
Ministries, Lagos 1997.
Our Dominion, Crown and Sceptre: An Expose on Believer’s
Authority, Alpha Press Limited, Lagos 2001.
Behold He Cometh, Christ the Redeemer’s Ministries,
Lagos 2003.
Divine Encounter, Church Media Services Limited, Lagos 2003.
65 Keys to Prosperity and Wealth, CRM Bookshop, Lagos 2003.
2. SECONDARY SOURCE
These western sources were specifically chosen for the purpose of
complimentary and in-depth exegesis to gender discrimination from the
view of western ideologies and core Pentecostalism.
A. Modern Pentecostalism By WAYNE GRUDEM
A Research Professor of Bible and Theology at Phoenix Seminary and the
former president of the Council on Biblical Manhood and Womanhood. A
graduate of Harvard, Westminster Theological Seminary, and the University
of Cambridge, Grudem strongly supports traditional roles for men and
women within the church. He spoke with Beliefnet editor Laura Sheahen
about his book Countering the Claims of Evangelical Feminism, which lists
church activities that should be available to men only or to both men and
women.
B. GENDER DISCRIMINATION AND THE TRANSFORMATION OF WORKPLACE NORMS
By Berkeley Law Berkeley Law Scholarship Repository Faculty Scholarship 1-1-1989 Kathryn Abrams Berkeley Law
This journal gives us an insight of gender discrimination in the western world
C. AT THE EDGE OF FAITH: AN ETHNOGRAPHIC STUDY OF BRITISH PENTECOSTALISM
By Cookson, Helen Cookson, Helen (2008) AT THE EDGE OF FAITH: AN ETHNOGRAPHIC STUDY OF BRITISH PENTECOSTALISM, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1340/ This journal gives us an insight of gender discrimination as opposed to the
Engels, F. (1942). The origin of the family, private property and the state. Moscow:Progress Publishers. Feldman, R. S. (1996).
Understanding Prychology. Boston: McGraw-Hill. Giddens, A. (1989). Sodology. Cambridge: Polity Press. Gupta, G. R. (2000). "Gender, Sexuality, and HIV / AIDS:
The What, the Why,and the How;" Being a Plenary Address at XIIIth International AIDS Conference Durban, South Africa, International Centre for Research on Women (ICRW) July 12, 2000. Hughes, M., Kroehler, C. J., Vander Zanden, J. W (1999).
Sociology: The core. Boston: McGraw-Hill. Idyorough, A. E. (2002). Sociological Analysis of Social Change in Contemporary Africa. Jos: Deka Publications. Idyorough, A. E. (forthcoming).
Declaration
I hereby declare that this research work was carried out by me, and that all
materials used are noted in the bibliography.
____________________________
Ezuka Ikechukwu
(Researcher)
Certification
We, the under signed certify that this project research work carried out and
written by Ezuka Ikechukwu is adequate in scope and quality and has satisfied the
requirement for the award of Bachelor of Arts Degree in Bible and Theology.
___________________
Rev. Cletus Omagu
(Project Supervisor)
___________________
Rev. Dr. Usman Habib
(Degree Principal)
___________________
Rev. Dr. A.G. Daniels
(Principal/Head of Operations ANFCBII)
DEDICATION
With gratitude towards God for his divine abilities in me I find
No one worthy to dedicate this beautiful project other than my late wife
Mrs. Ezuka Angela.
Who took this journey along with me from the very beginning until she left to be
with the Lord (on 19th May 2012) at the peak of my course, when I needed her the
most.
Babe this is for you…
ACKNOWLEDGEMENT
It gives me great joy to acknowledge the following persons and personalities as I
put a finishing touch to this wonderful program.
Her grace Archbishop M.E Benson Idahosa president, All Nations for Christ Bible
Institute. The head of operation of this great institution Rev. Dr. Andrew Daniels
and the vice Principal Rev. Dr. A. Ezesinachi, The Degree Principal Dr. Usman
Habib and the degree coordinators Rev. Cletus (my project supervisor) and Rev
Suru.
To my mum Mrs. Justina Ezuka who spore me up to study, To my mother in law
who gave her encouragement while I was in school, to my siblings for their
prayers.
To all my friends in the degree class which are too many to mention, but I won’t
close this acknowledgement without a shout out to my pals, Patmos (aka Island),
Nonso (aka Classical high priest), Success (Big mouth) and
My best friend Jane (Jay)
God bless you all.
See you at the top.
ABSTRACT
Gender role expectations and stereotyping has affected the church. The church
highly considers gender role allocations in the process of power negotiation and
office allocations.
Women involvement to church leadership is seen to be minimal. This is purely
based on the fact that they are women. This however, does not mean that
women especially in Pentecostal churches are not involved in church leadership.
But In order to understand women’s involvement in ecclesiastical leadership, we
need to identify and differentiate the many levels of church leadership. In most
cases women participate in the so called less powerful positions of leadership in
the church.
The modern urban Pentecostal church stands at cultural crossroads. The church
has influence from traditional cultural views of gender relations that upholds
male domination in religious leadership, the traditional Christian thought that
favors patriarchy, the emerging global culture that advocates for gender
inclusivity in power sharing, and the traditional Pentecostal theology that
envisions a free society where there is no Jew or Greek, male or female, but all
people are treated equally before God.
The question of gender relations in modern urban African Pentecostalism and its
impact on its ecclesiastical formation becomes a problem that warrants a detailed
and first hand researched exposure.
CHAPTER ONE
1.1 INTRODUCTION
The Church celebrates the unity of the faith and yet segment women from
leadership roles and Pastoral work with wrong conception that women play
background roles at home in the furtherance of the Gospel. This is discrimination
by gender.
Does the Bible really teach that women are inferior to men? Was the apostle
Paul a blatant woman hater? Unfortunately there is great confusion in the minds
of men and women concerning the woman’s role in Christianity.
Misapplication of scripture coupled with the secular campaign for female
liberation has intensified the confusion, leading many women into fear,
discontent or rebellion.
This project will treat issues of gender participation and discrimination from the
view of Pentecostalism. On this background overview of certain subjects will be
put into consideration.
Chapter one will give us an insight of an overall view of gender in the light of
Pentecostalism.
Chapter two, we will take a literary view of authorities who also have looked into
this subject. It also lays out an analytical view of how women are segmented from
the work of the ministry. Putting into consideration the historical background and
overview of the assemblies of God Church in Nigeria and historical development
of Pentecostalism.
Chapter three brings out measures to adopt to enhance women participation into
the ministry as it also draws a vivid argument as to both the positive and negative
notion of women’s involvement into the ministry, as we summarize in chapter
four.
1.2 BACKGROUND OF STUDY
There is some disappointment at the present state of women in ministry in our
Pentecostal fellowships. While there are indications that a few of our
denominations are experiencing a small increase in the total amount of women
who serve in those fellowships, the figures reveal that there will be a slow upward
climb ahead for women who are called to serve.
One important thing to note about gender discrimination is that it is first socially
constructed. That is to say the process of thinking, feeling and acting towards
women negatively or positively is conceived and socially expressed and
maintained within the home/family, the peer group, the community, the
workplace, the school, the worship Center, and the political arena.
Secondly Gender roles are socially learned within the family, the peer group, the
work place, the worship centre, and the political arena.
Learning of gender roles all starts within the family; where mother/wife,
father/husband, son/daughter, boy/girl roles are acquired through socialization
and re-socialization. This is the process by which gender is socially constructed in
Nigeria.
The peer group, the community, the workplace, the school, religion and the
political institution reinforce gender roles and entrench their maintenance.
Language is the medium through which this cultural practice is transmitted.
Myths, stories, riddles, jokes, and poems are constructed and used to convey
images about the roles of men and women, the images that may be positive or
negative. The mass media serve as veritable instruments for the transmission of
gender roles. Plays, drama, and news about gender roles are presented in
newspapers, journals, radios, televisions, videos, and the Internet and all these
are featured to portray women as being of lower status and men elevated to
higher status.
Sadly this has crept into today’s Pentecostal churches, were we believe that the
women have little or nothing to contribute to the Gospel movement as leaders.
This is backed up with certain of Paul’s writing
1Co 14:34-35 ¶ Let your women keep silence in the churches: for it is not
permitted unto them to speak; but they are commanded to be under obedience, as
also saith the law. And if they will learn anything, let them ask their husbands at
home: for it is a shame for women to speak in the church.
This project will relay the limitation of the Pentecostal movement due to this
discrimination and suggest possible solution to enable female participation.
It also aims to correct common misunderstandings about women and the Bible,
and to present the truth about the woman’s role. As we’ll see, there’s no reason
whatever to reject the authority of the Bible because of its teaching on women.
Actually, this is one of the strongest arguments for accepting its inspiration!
1.3 LIMITATION OF STUDY
This research work is limited to gender discrimination of women involvement
in pastoral leadership this includes the office of the fivefold ministry. However
their membership roles in the church will not be considered much.
Their limitation in these leadership positions poses a question of doubt if God
actually called all to the work of the ministry, or he called only men to the
work of the ministry. However, facts and details will relate example to the
Assemblies of God Church Nigeria. It is quite obvious that they relegate
women to the background and crown leadership position of governing, and
running administrative services to the men.
1.4 SIGNIFICANCE OF THE STUDY
Baptism in the Holy Spirit plays a key role in Pentecostal ecclesiological
formation and polity. In most Pentecostal traditions, one does not need
theological education to run a church; all that is needed is the inspiration
and direction of the Holy Spirit. Pentecostals believe in the priesthood of all
believers and so every believer is encouraged to participate in Christian
ministry be you a male or female. Leadership and spiritual conferences are
held often with the aim of empowering the individual Christian for the work
of the ministry. This acknowledgment of every believer as a minister fosters
a sense of belonging and value for the individual members.
Secondly, since Pentecostals believe in the empowerment of the spirit for
evangelism, most of their local assemblies are begun by local evangelists
who are “moved by the spirit” to evangelize in their neighborhoods, a
majority of them being women. Most of the Pentecostal assemblies are run
by the local people, a fact that adds to the growth and formation of
community as Christian leadership and liturgy gets indigenized.
The concept of the “call” and “empowerment” by the Spirit of God to do
ministry brings our attention to the role of women in Pentecostal
community and church leadership. Behind the Spirit baptism is the ethic of
equality before God. Everyone baptized in the Spirit of God and called to
the ministry is to be respected irrespective of their race, gender or social-
economic status.
This uniqueness of the Pentecostal experience, "calling," and “spirit
empowerment” are most responsible for the multiplicity of female roles in
early and modern day Pentecostal expression.[1]
Charles H. Barfoot and Gerald T. Sheppard: “Prophetic vs. Priestly Religion: The Changing Role of Women Clergy in
Classical Pentecostal Churches,” Review of Religious Research, Vol. 22, No. 1 (Sep., 1980),
In this section we will review literary terms as it concerns the subject matter of
this research.
This will be viewed in the following highlights
1. Growth in Pentecostalism
2. Background of assemblies of God church
3. Segmentation in Pentecostalism
After which we will consider in literary view
1. Historical overview of Pentecostalism. This will help us deduce the fact
of how culture and traditionalism crept in gender setbacks.
2. Administrative functions of assemblies of God Church.
2.1 HISTORICAL OVERVIEW OF PENTECOSTALISM IN NIGERIA
Origins and Growth
1910s-1920s: Around 1910, an Anglican deacon launches an indigenous
prophetic movement that later becomes the Christ Army Church. Following an
influenza epidemic in 1918, revivals flare within the mission churches and the
Christ Army Church. Spirit-filled groups also expand, including those known by
the Yoruba word Aladura ("praying people"). Early Aladura churches include the
Eternal Sacred Order of the Cherubim and Seraphim Society, founded in 1925,
and the Church of the Lord (Aladura), founded in 1930. Around 1918, an
Anglican forms a prayer group known as the Precious Stone (Diamond) Society
to heal influenza victims. The group leaves the Anglican Church in the early
1920s and affiliates with Faith Tabernacle, a church based in Philadelphia
(Anderson 2001: 80-82; Gaiya 2002: 5).
1930s-1940s: During the 1930s, Joseph Babalola of Faith Tabernacle leads a
revival that converts thousands. In 1932, his movement initiates ties with the
Pentecostal Apostolic Church of Great Britain after coming into conflict with
colonial authorities, but the association dissolves over the use of modern
medicine. In 1941, Babalola founds the independent Christ Apostolic Church,
which is estimated to have over a million members by 1990 (Anderson 2001:
86-87). Foreign Pentecostal denominations such as the Welsh Apostolic Church
(1931), the Assemblies of God (1939) and the Foursquare Gospel Church (1954)
are also introduced during this period.
1950s: In the 1950s the Celestial Church of Christ arrives in western Nigeria
from Benin. The church rapidly expands into northern Nigeria and becomes one
of Africa's largest Aladura churches. In 1952, a former member of the Cherubim
and Seraphim society, Pa Josiah Akindayomi, founds the Redeemed Christian
Church of God. Under Enoch Adejare Adeboye, the church becomes
increasingly Pentecostal in theology and practice and grows from an estimated
42 congregations in 1980 to around 7,000 in 2004, with followers in more than
90 countries, including the U.S. (Anderson 2001: 85: Murphy, March 25, 2006;
Mahtani, April 26, 2005; Ojo 2004: 4).
(Anderson 2001: 85: Murphy, March 25, 2006; Mahtani, April 26, 2005; Ojo 2004: 4).
1960s-1970s: Originating in evangelical student revivals, a wave of Pentecostal
expansion spawns new churches in the 1960s and 1970s. A leader of this
expansion is Benson Idahosa, one of Africa's most influential Pentecostal
preachers. Idahosa establishes the Church of God Mission International in 1972.
In 1974, the Pentecostal umbrella organization Grace of God ministry is
founded in eastern Nigeria. The Deeper Life Bible Church is founded in 1975,
and soon becomes one of Nigeria's largest neo-Pentecostal churches, with an
estimated 350,000 members by 1993 (Ojo 2004: 3; Olupona 2003: 16; Gaiya
2002: 15).
1980s-present: New charismatic churches grow throughout the 1980s and
1990s. In 1986, David Oyedepo founds Living Faith Outreach Worldwide,
popularly known as "Winners' Chapel." It opens a "Faith Tabernacle" in the
suburbs of Lagos in 1999 that seats 50,000 people (Phillips, Nov. 30, 1999; Ojo
2004: 4).
(Phillips, Nov. 30, 1999; Ojo 2004: 4).
The Forum's 2006 Pentecostal survey suggests that renewalists – including
charismatics and Pentecostals – account for approximately three-in-ten
Nigerians. The survey also finds that roughly six-in-ten Protestants in Nigeria
are either Pentecostal or charismatic, and three-in-ten Nigerian Catholics
surveyed can be classified as charismatic.
Religion and Politics
Pentecostal political activism originates with the founding of the Christian
Students' Social Movement of Nigeria in 1977. The emphasis of this early
activism is on the spiritual forces that govern politics and on bringing about
reform through prayer (Freston 2001: 185-86) 1.
In the 1980s, Pentecostals become active in the Christian Association of Nigeria.
Founded in 1976, the Association initially includes only Catholic and mainline
Protestants, but by 1988 it incorporates churches associated with the
Pentecostal Fellowship of Nigeria, a Pentecostal umbrella group, and the
Organization of African Instituted Churches (Freston 2001: 184).1
1 (Freston journal 2001: 184).
The Period of Islamization, 1979-1999
Under a succession of Muslim military dictators, the Association becomes
increasingly political and functions almost as "an unofficial opposition to the
regime" (Freston 2001:184) 1. In 1979, the government proposes the creation of
a Federal Sharia Court of Appeal, and in the 1988-89 Constituent Assembly,
efforts are made to extend the jurisdiction of Sharia courts. Evangelicals and
Pentecostals in the Youth Wing of the Christian Association of Nigeria organize
prayer sessions and pamphleteering campaigns against the Sharia proposal. By
1988, most Association publications challenging the policies of General Ibrahim
Babangida's pro-Islamic administration are produced partly by its Youth Wing
(Freston 2001: 182-83; Ojo 2004: 6).
In 1986, under General Babangida, Nigeria becomes a member of the
Organization of the Islamic Conference, triggering numerous Pentecostal
protests. Benson Idahosa, the popular Pentecostal preacher, threatens to call
for a Christian boycott of newspapers favoring Islamization. In 1987, Sheikh
Abubakar Gumi, a leading Muslim cleric, stokes further controversy by publicly
declaring that Muslims will never allow non-Muslims to assume political
leadership in Nigeria. In response, Pentecostal leaders ally with other Christians
in Kaduna state and launch a campaign to field candidates in the 1988 local
government elections (Ojo 2004: 6; Amadi 2004: 3)2.
(Freston Journal 2001:184) 1
(Ojo 2004:Journal 6; Amadi 2004: 3)2.
In 1993, both government-sanctioned parties field Muslim candidates for the
presidency. Christians vote mostly for M. K. O. Abiola, the candidate of the
Social Democratic Party, the southern, Christian-leaning party. When it
becomes clear that Abiola will win, the government cancels the result and
Christians appeal to the military to relinquish power (Freston 2001: 188).
Pentecostals and other evangelicals compete at various levels in the 1993
elections, with "priests, deacons, prophets, apostles and evangelists
emerg[ing] as governors, deputy governors, local government chairmen
and councilors." In the 1990s, Benson Idahosa encourages Christians to
push for political reform (Freston 2001: 185-88).1
The Presidency of Olusegun Obasanjo, 1999-present
In the 1999 elections, Pentecostals support Olusegun Obasanjo of the People's
Democratic Party. For many Protestant leaders, he symbolizes the restoration
of Christian control over government. A Baptist, Obasanjo had served as
military ruler from 1976-79. In 1995, while in prison, Obasanjo claims that he is
"born again." Once elected, Obasanjo calls for national prayer and fasting to
assure a successful transition. In 1999, Pentecostal leaders conduct an all-night
prayer meeting for the new president (Freston 2001: 188-89; Ojo 2004: 2, 9).1,2
(Freston Journal 2001:184) 1
(Ojo 2004:Journal 6; Amadi 2004: 3)2.
Also in the 1999 elections, Assemblies of God member Anyim Pius Anyim of the
People's Democratic Party is elected to the Senate and later becomes Senate
president, Nigeria's most powerful political position after the president and
vice-president. After falling out with Obasanjo, he steps down as Senate
president in 2003 (Imo forthcoming: 73).
On Sept. 7, 2001, precipitated in part by the declaration of Sharia in the
northern states, violence breaks out in northern Plateau state, which results in
the destruction of mosques and churches, including the church of the president
of the Pentecostal Fellowship of Nigeria's Plateau chapter, Reverend Bright O.
Ndu. Reverend Ndu, along with the president and superintendent of a Winners'
Chapel congregation, calls for retaliation and self-defense, a departure from an
earlier, more passive stance (Imo forthcoming: 96-98).
In 2002, with presidential elections approaching, Obasanjo claims a divine
mandate to win a second term. One of his opponents, Chris Okotie of the
Justice Party, also claims a divine mandate to lead Nigeria. Okotie first enters
the national limelight in the 1980s as a pop star but later becomes a
Pentecostal preacher. He seeks the nomination of the National Democratic
Party but loses, then switches to the Justice Party, which nominates him. Okotie
has announced he will compete in the 2007 elections under the banner of the
newly registered Fresh Democratic Party, which he chairs 1
1 (Ojo 2004: 2; IRINnews.org 2003).
In the 2003 elections, Obasanjo wins an overwhelming but nevertheless
controversial victory, beating his main opponent, Muhammadu Buhari, by two-
to-one. EU observers pronounce the elections flawed, and opposition parties
reject the results. Before the election, the Pentecostal Fellowship of Nigeria
encourages all Nigerians to vote, and its national president, Mike Okonkwo,
supports Obasanjo, as does the Christian Association of Nigeria's president and
primate of the Methodist Church of God, Sunday Mbang. At the thanksgiving
service closing the inauguration ceremonies, Enoch Adeboye, head of the
Redeemed Christian Church of God, likens Obasanjo to the prophet Elisha
(Nwachukwu, June 10, 2002; Akinsuyi, Nov. 26, 2001; Olobondiyan and
Ohadoma, June 2, 2003).1
In 2005, the Christian Association of Nigeria threatens to boycott the national
census scheduled for November if religion is not included in census forms. In a
January 2006 meeting with Association leaders, President Obasanjo asks the
organization to support the national census, insisting that citizens of all
religions are equal under Nigeria's secular constitution (Okafor and Shiklam,
July 5, 2005; Lohor, Jan. 20, 2006).
1 (Nwachukwu, June 10, 2002; Akinsuyi, Nov. 26, 2001; Olobondiyan and Ohadoma, June 2, 2003).
2(Okafor and Shiklam, July 5, 2005; Lohor, Jan. 20, 2006).
In February 2006, the Danish cartoon controversy sparks religious riots.
Churches, including Pentecostal ones, are destroyed in Borno State, and some
Pentecostal pastors are killed. Pentecostal Fellowship of Nigeria president Ayo
Oristejafor demands that the federal government guarantee the safety and
property of Christians (Eyoboka, Feb. 27, 2006).
In April 2006, Pentecostal evangelist Uma Ukpai expresses dismay over the
absence of credible opposition to Obasanjo's bid for a third term. However,
Fellowship president Ayo Oritsejafor argues in May 2006 that a third term in
office is not a crime and is a matter for all Nigerians to decide (Isiguzo, April 18,
2006; Ehiremen, May 8, 2006).1
_________________________________
1 (Haruna, July 12, 2006; Ologbondiyan and Okocha, July 5, 2006
In July 2006, Pentecostal layperson Jerry Gana, former information minister for
Obasanjo, announces he will compete in the May 2007 presidential elections.
Gana, who hails from northern Nigeria, immediately attracts the support of
some Pentecostal leaders, but he also attracts criticism because he was an
adviser in both the Babangida and Abacha military governments (Haruna, July
12, 2006; Ologbondiyan and Okocha, July 5, 2006).
Historical 0ver view of Pentecostalism Cued from the following journals
1. (Anderson 2001: 80-82; Gaiya 2002: 5).
2. (Ojo 2004: 3; Olupona 2003: 16; Gaiya 2002: 15). 3. (Anderson 2001: 85: Murphy, March 25, 2006; Mahtani, April 26, 2005; Ojo 2004: 4). 4. (Freston 2001: 184). 5. The Pew Forum on Religion & Public Life
1615 L Street, NW Suite 700 Washington, DC 20036-5610 T: 202.419.4550 F: 202.419.4559
The Pew Forum on Religion & Public Life is a project of the Pew Research Center, a subsidiary of The Pew Charitable Trusts. Copyright 2010 The Pew Forum on Religion & Public Life.
2.2 GROWTH IN PENTECOSTALISM
Pentecostalism or Classical Pentecostalism is a renewal movement within
Christianity that places special emphasis on a direct personal experience
of God through the baptism with the Holy Spirit. The term Pentecostal is
derived from Pentecost, the Greek name for the Jewish Feast of Weeks. For
Christians, this event commemorates the descent of the Holy Spirit upon the
followers of Jesus Christ, as described in the second chapter of the Book of
Acts.
According to O. B. E. Josiah Amata: “The founding fathers of the Pentecostal
Fellowship of Nigeria” *1+. Had in mind a common objective which is, to bring
together under one umbrella Holy Spirit filled Christian Churches and
organizations that Believe and are into the practice of the full gospel message of
the Acts of the Apostle chapter two, in an independent and autonomous Christian
fellowship.
Nevertheless, not all congregations, ministries or churches that are considered