There is often confusion when it comes to understanding the differences between Pentecostals and Charismatics. The baptism in the Holy Spirit with tongues as evidence of having received the Holy Spirit, or certain cases, of being saved, is a Pentecostal distinctive that distinguishes it from the Charismatic movement, often called Neo-Pentecostalism.
| Aspect | Pentecostal Theology | Charismatic Theology |
|---|---|---|
| Spirit Baptism | A distinct experience after salvation, called the baptism in the Holy Spirit | Also affirms Spirit baptism, but often less rigid in timing and terminology |
| Initial Evidence | Speaking in tongues is the initial physical evidence of Spirit baptism | Tongues may occur, but not required as initial evidence |
| Tongues Emphasis | Normative and expected for all Spirit-baptized believers | Encouraged, but not always expected |
| Theological Roots | Classical Pentecostal (Azusa Street, AG, CoG, Foursquare, etc.) | Post-denominational renewal movements (e.g., Catholic Charismatic Renewal, Vineyard) |
| View of Gifts | Continuationist with structured teaching on gifts (often via 1 Corinthians 12–14) | Continuationist, often less formalized |
| Discipleship Focus | Power to witness (Acts 1:8), sanctification, and full Gospel living | Inner healing, worship renewal, spiritual intimacy |
| Theological Flexibility | More doctrinally defined (statements on tongues, Spirit, holiness) | Broader doctrinal diversity (Reformed charismatics, for example) |
🗝 Summary
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Classical Pentecostals (e.g., Assemblies of God, Church of God, UPCI) teach that speaking in tongues is the initial physical evidence of the baptism in the Holy Spirit. This was a defining doctrine of early 20th-century Pentecostalism.
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Charismatics may believe in Spirit baptism and the gifts but do not insist on tongues as the sign, and are more varied in their theology depending on tradition.
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The Third Wave followed after the Charismatic movement began to wane in enthusiasm. Here is a comparison chart of the three movements.
| Category | Pentecostal | Charismatic | Third Wave (e.g., Wimber, Toronto, Bethel) |
|---|---|---|---|
| Origins | Early 1900s (Azusa Street Revival, 1906) | 1960s–70s renewal within mainline denominations | 1980s “Signs & Wonders” movement through John Wimber and C. Peter Wagner |
| Key Leaders | William Seymour, Charles Parham | Dennis Bennett, David du Plessis, Catholic Charismatic Renewal leaders | John Wimber, C. Peter Wagner, Randy Clark, Bill Johnson, Rodney Howard-Brown |
| Spirit Baptism | A distinct, second experience after salvation | Often a second experience, but more flexible | Received at or after salvation; may not be emphasized as separate |
| Initial Evidence of Spirit Baptism | Speaking in tongues is required (initial physical evidence) | Tongues encouraged but not required | Tongues possible but not central; emphasis on broader manifestations |
| Tongues | Normative, expected for all Spirit-baptized believers | Optional; one of many gifts | De-emphasized; focus more on prophecy, healing, and impartation |
| Emphasis on Gifts | Full operation of 1 Corinthians 12–14 gifts | Same, but often more moderate or mixed with traditional church practices | Healing, words of knowledge, prophecy, power evangelism, inner healing |
| Worship Style | Expressive, corporate, Spirit-led worship | Blended with liturgical or traditional styles | Modern worship with soaking, spontaneous flow, extended ministry times |
| Theological Foundation | Holiness tradition (Methodist, Wesleyan), emphasis on sanctification | Mixed (Catholic, Episcopal, Lutheran, etc.) | Evangelical, often Reformed or Baptist roots, less traditional doctrinal control |
| View of Sanctification | Often entire sanctification (holiness Pentecostals) | Varies; generally progressive sanctification | Progressive sanctification through Spirit-empowered transformation |
| Institutional Expression | Denominations: Assemblies of God, Church of God, UPCI, Foursquare | Within denominations: Anglican, Catholic, Lutheran, Methodist, etc. | Loosely networked movements and apostolic networks (e.g., NAR, Bethel, IHOPKC) |
| Role of Prophecy | Present and regulated by 1 Cor. 14 | Present, often occasional | Very central; prophecy as personal and directive, sometimes controversial |
| Deliverance & Healing | Practiced, sometimes formalized | Practiced selectively | Emphasized strongly; includes inner healing, “fire tunnels,” impartation |
| View of Scripture | Inerrant Word of God with continuation of gifts | Same view, but filtered through denominational traditions | Scripture affirmed, but sometimes subordinated to personal revelation |
| Criticisms Faced | Anti-intellectualism, emotionalism | Being doctrinally vague or ecumenical | Excessive experientialism, questionable manifestations (e.g., laughing, shaking) |
Key Distinctions:
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Pentecostals are the most doctrinally rigid on tongues as initial evidence.
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Charismatics spread into mainline denominations, retaining much of their structure while adopting spiritual gifts.
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Third Wave focuses on power ministry, prophecy, healing, and encounters, often without requiring tongues or a second baptism doctrine.
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A lesser known movement is the Latter Rain. This was very impactful in its early years and influenced worship and ignited a desire for deeper teaching among many churches outside the mainline Protestant denominations and Evangelicals but splinter groups went off the rails.
Origins:
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Began in 1948 in North Battleford, Saskatchewan, Canada
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Key figures: George Hawtin, Percy Hunt, Ern Baxter (later associated with Branham and others)
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It was a spontaneous revival, not initiated by denomination or agenda, with fasting, prayer, laying on of hands, and prophetic utterances.
Emphases:
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Restoration of the fivefold ministry (apostles, prophets, evangelists, pastors, teachers – Ephesians 4:11)
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Impartation through laying on of hands
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Spirit-led worship with spontaneity, prophecy, and singing in the Spirit
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A return to New Testament patterns for church governance and practice
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Unity of the body of Christ—often outside denominational walls
For many the Latter Rain provided depth, fire, and freedom that traditional Pentecostalism had begun to lose through formalization.
Where It Took a Turn
In time, some streams of the Latter Rain began drifting into extremes:
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The emphasis on apostles and prophets gradually morphed into hierarchical control.
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Shepherding/Discipleship Movement (1970s) initially led by Derek Prince and Bob Mumford, Others imported heavy-handed pastoral authority—controlling decisions from who you marry to where you work.
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This stifled the very spiritual liberty the Latter Rain once cherished.
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A belief grew that a special end-time company—“manifest sons”—would become immortal, sinless, and usher in the Kingdom before Christ returns.
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This blurred the line between sanctification and glorification, often sidelining the literal return of Christ.
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Some branches began emphasizing subjective experiences over Scripture, including:
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Wild manifestations
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Angelic visitations
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Trips to the third heaven
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Overemphasis on personal prophecy over biblical authority
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4. Influence on the New Apostolic Reformation (NAR)
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The modern NAR (e.g., Bill Hamon, C. Peter Wagner’s networks) traces much of its DNA to Latter Rain theology—especially the restored apostolic office.
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While some NAR leaders maintain balance, others promote questionable theology, loose accountability, and unverified prophetic claims.
What Was—and Still Is—Beautiful
Not all has been lost. Many healthy ministries today were positively shaped by the Latter Rain revival and the likes of Derek Prince's and Kevin Conner. Its enduring contributions include:
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Prophetic worship and body ministry in local church settings
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Restoration of Ephesians 4:11 ministry functions in balance
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Openness to prophetic and apostolic insight (under Scripture, not over it)
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Expectancy of revival, the maturation of the bride, and the empowering of the Church in the last days
Those who stayed rooted in the Word, submitted to the Holy Spirit, and retained humility and accountability have borne lasting fruit.
Final Thoughts
Not every branch of the Latter Rain movement aged well. Some became unmoored from truth, driven by power or ecstatic experience, and lost their theological footing.
But that doesn’t discredit the movement’s initial purity, or the real fire it brought into the lives of many churches or the enlightenment many received once they became aware that there was more than three hymns and a sermon on offer at a church service.
Like all revivals, Latter Rain had to wrestle with human mixture. The key is to hold fast to what is good (1 Thess. 5:21), test all things, and reject the extremes without rejecting the Spirit who started it.
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