By Evg. Bradley Sliedrecht BCL, M.Div.
Introduction
The Pentecostal and Charismatic movements have revolutionized the global Christian landscape since their inception in the early 20th century. Initially, these movements were marked by their vibrant spiritual fervour, characterized by personal encounters with the Holy Spirit, the operation of spiritual gifts, and an evangelical zeal that spurred large-scale missionary work. For much of the 20th century, Pentecostal and Charismatic Christians led the charge in bringing revival to stagnant church communities, offering a dynamic, Spirit-led experience that contrasted sharply with the formalism of many mainline Protestant and Catholic traditions. However, in recent decades, these movements have seen a noticeable decline in spiritual fervour, both in non-Pentecostal mainline churches and traditional Pentecostal denominations.
This academic post investigates the reasons behind this decline, asking whether it is a universal phenomenon across all Charismatic expressions or primarily restricted to non-Pentecostal contexts. In exploring the factors that have led to this decline, we will consider the influence of worldliness and materialism, the rise of the prosperity gospel, secularization, and disunity within the church. Additionally, we will address the specific impact of gender roles and leadership structures in Pentecostal churches and how these dynamics have contributed to spiritual decline. Lastly, this paper will discuss how chaotic spiritual practices, and a loss of doctrinal coherence have weakened the movement.
My analysis, firmly grounded in academic rigour, will draw primarily from the books of Allan Anderson’s To the Ends of the Earth, Walter Hollenweger’s Pentecostalism, and Vinson Synan’s The Century of the Holy Spirit, and I have added other reputable sources to strengthen this analysis. The paper could be far more extensive, providing significantly more academic research, but for the sake of the intended audience, I have kept this paper short.
Historical and Theological Foundations of Pentecostalism and Charismatic Christianity
Pentecostalism traces its roots back to revivalist movements in the late 19th and early 20th centuries, particularly the Azusa Street Revival of 1906, widely regarded as the birthplace of modern Pentecostalism. Led by African American preacher William J. Seymour, the Azusa Street Revival was marked by racial unity, ecstatic worship, spontaneous manifestations of spiritual gifts, and a genuine desire for global evangelism. This revival was unique in that it broke down many of the social barriers of the time, with people of various races and social classes worshipping together in a shared experience of the Holy Spirit’s power. Allan Anderson notes that these early Pentecostal revivals fundamentally transformed global Christianity, positioning the Pentecostal movement as a spiritual force that transcended traditional boundaries of race, class, and denominational affiliation. (1)
These early revivals were characterized by extended prayer meetings, often lasting for hours or even days, during which believers would seek the presence of God with intense passion. In contrast to the more structured liturgies of mainline denominations, early Pentecostal services were unstructured and free-flowing, allowing the Holy Spirit to move in ways that defied human scheduling or control. As Anderson points out, this dynamic approach to worship made Pentecostalism particularly attractive to those seeking an immediate and unmediated experience of the divine. (2)
A rejection of formal theological education and ecclesiastical hierarchy also marked the early years of Pentecostalism. Early Pentecostals believed that the Holy Spirit would lead them into all truth, often placing experiential knowledge of God above formal doctrinal training. This emphasis on the direct work of the Holy Spirit was both a strength and a weakness. On the one hand, it allowed the movement to grow rapidly and adapt to diverse cultural contexts; on the other hand, it led to significant doctrinal diversity, with various Pentecostal groups developing their own interpretations of key theological issues. This lack of doctrinal cohesion, while beneficial in some respects, has also contributed to the gradual decline in spiritual fervour that we see today.
As Pentecostalism spread globally, it encountered various cultural and theological challenges. In African contexts, for example, Pentecostalism often incorporated elements of indigenous spirituality, particularly in areas like healing and deliverance. While this syncretism allowed Pentecostalism to flourish in African societies, it also created tension between traditional African beliefs and Western missionaries' more structured theological frameworks. Anderson notes that this tension has led to a decline in spiritual fervour in some African Pentecostal communities as believers struggle to reconcile their indigenous spiritual practices with the doctrines brought by Western missionaries. (3) This case study illustrates a broader trend within Pentecostalism: as the movement becomes more institutionalized and connected to global missionary efforts, it often loses some of the dynamic spirituality that initially characterized its early growth.
Secularization and Its Impact on Pentecostal Fervour
Secularization, particularly in the West, has played a significant role in the decline of spiritual fervour within Pentecostal and Charismatic movements. As Western societies have become increasingly secular, the focus on material success, personal fulfillment, and individualism has overshadowed the collective spiritual engagement that once characterized Pentecostalism. This trend is particularly evident in urban Pentecostal churches, where congregants are often more concerned with social status, career advancement, and economic prosperity than with spiritual growth and transformation.
One of the most significant cultural shifts that has contributed to the decline in fervour is the rise of consumerism. Western societies have become more focused on consumption and material wealth, so the church has often followed suit. Scholars like Ogbu Kalu argue that the rise of the prosperity gospel in Western Pentecostalism has further fuelled this decline. The prosperity gospel, which teaches that material wealth and physical health are signs of God’s favour, often leads to disillusionment when these promises are not fulfilled. Over time, the focus on materialism replaces the deeper spiritual practices—such as prayer, fasting, and communal worship—that once sustained the fervour of Pentecostal believers. (4)
The rise of consumerism has also affected the way non-believers perceive Pentecostalism. In many Western contexts, Pentecostal churches are viewed as entertainment-driven, with a focus on emotionalism and spectacle rather than theological depth or spiritual transformation. Anderson notes that this perception has contributed to a decline in the movement’s credibility and spiritual vitality. When churches prioritize entertainment and emotional experience over sound teaching and discipleship, the result is often a superficial form of faith that lacks the depth and resilience needed to withstand life’s challenges. (5)
This secularization has not only affected the spiritual practices of Pentecostal churches but has also influenced their approach to evangelism. In many cases, churches have adopted a "seeker-friendly" model of ministry, which emphasizes attracting large numbers of people rather than fostering deep, committed discipleship. While this approach may lead to numerical growth in the short term, it often comes at the expense of spiritual depth. Anderson notes that many Pentecostal churches have shifted away from their original focus on revival and personal transformation, instead prioritizing church growth and conversion statistics over genuine discipleship. (6) This shift has weakened the spiritual fervour of many Pentecostal communities, as believers become more focused on outward success than inward transformation.
The Role of Gender and Leadership in Pentecostal Decline
Gender dynamics have played a crucial role in the development—and subsequent decline—of spiritual fervour within Pentecostal and Charismatic movements. One of the most remarkable features of early Pentecostalism was its openness to female leadership. Women like Aimee Semple McPherson, Maria Woodworth-Etter, and Kathryn Kuhlman were instrumental in spreading the gospel and leading revivals in the early 20th century. These women were not only preachers and evangelists but also recognized as spiritual leaders with a profound ability to mobilize large movements of people for Christ.
However, as Pentecostalism became more institutionalized, traditional gender roles began to reassert themselves, particularly within more conservative branches of the movement. The role of women in leadership was gradually diminished, and patriarchal structures once again became the norm. This shift has significantly impacted the spiritual fervour of Pentecostal churches. Anderson notes that the dynamism and creativity that characterized early Pentecostalism began to wane when women were sidelined from leadership positions. Female leaders brought a unique perspective and energy to the movement, and their marginalization has contributed to the decline in spiritual fervour that many churches now face. (7)
Moreover, the reassertion of patriarchal structures has also limited the church’s ability to adapt to the changing needs of its congregants. Studies have shown that churches with female pastors or leaders often exhibit higher levels of spiritual engagement and congregational participation, as women tend to bring a more nurturing and community-oriented approach to ministry. In contrast, churches that maintain strict gender hierarchies tend to experience lower levels of spiritual vitality, as they fail to fully utilize the gifts and talents of half of their congregation. (8)
This exclusion of women from leadership roles is not merely a social issue; it is a theological issue that has profound implications for the church's spiritual health. The New Testament presents a vision of the church as a body where every member is gifted and called to contribute to the life of the community. When women are excluded from leadership, the body of Christ is weakened, and the church’s ability to fulfill its mission is compromised.
The Influence of the Prosperity Gospel on Pentecostalism
The prosperity gospel has emerged as one of the most influential yet controversial teachings within Pentecostal and Charismatic Christianity. This theology, which emphasizes material wealth, physical health, and success as signs of God's favour, has been widely critiqued for its theological inconsistencies. The prosperity gospel often isolates selective scriptures, such as Deuteronomy 28, while ignoring the broader biblical narrative that emphasizes humility, suffering, and reliance on God. This teaching may contribute to the decline in spiritual fervour by encouraging a superficial form of Christianity that prioritizes material blessings over spiritual depth.
Scholars like Kalu, Wariboko, and Falola argue that the prosperity gospel distorts biblical teachings on stewardship and suffering. Rather than focusing on the call to sacrificial living and reliance on God, prosperity theology promotes a message of entitlement and self-centeredness, which ultimately undermines the church's spiritual health. (9) Anderson similarly warns that the emphasis on material wealth and physical health as signs of divine favour can shift believers’ focus away from the core message of the gospel, leading to a more self-centred form of worship. (10)
The global spread of prosperity theology has been particularly potent in regions such as Africa and Latin America, where economically disadvantaged populations often look to the church for material security. In these regions, the promise of financial prosperity and physical healing is particularly attractive, as it offers hope in the face of poverty and suffering.
However, when these promises are not fulfilled, it often leads to disillusionment and a decline in spiritual engagement. This shift away from the original Pentecostal message of empowerment through the Holy Spirit, focusing instead on financial prosperity, has diluted the church’s spiritual fervour and weakened its ability to inspire deep and lasting faith.
Disunity and Doctrinal Conflicts within Pentecostalism
One of the greatest challenges facing Pentecostal and Charismatic movements today is disunity. Pentecostalism’s decentralized nature has allowed it to thrive in diverse cultural contexts, adapting to local traditions and customs in ways that have made it a truly global movement. However, this same decentralization has also led to significant disunity and doctrinal conflicts within the movement.
One of the most notable schisms within Pentecostalism is the Oneness vs. Trinitarian Pentecostal debate, which created deep divisions in the early 20th century. Oneness Pentecostals reject the traditional doctrine of the Trinity in favour of a "Jesus-only" theology, which has led to significant theological conflict within the broader Pentecostal movement. These doctrinal disputes have weakened the movement’s overall cohesion and contributed to a decline in spiritual fervour as churches become more focused on internal conflicts than on spiritual renewal. (11)
Anderson notes that disunity within Pentecostalism often stems from disagreements over the interpretation of scripture, particularly regarding the role of the Holy Spirit and the practice of spiritual gifts. Some Pentecostal churches emphasize the necessity of speaking in tongues as evidence of the baptism of the Holy Spirit, while others view this as a secondary or optional experience. These differing views on key theological issues have led to divisions within the movement, with congregations aligning themselves with one interpretation over another. (12) This disunity has weakened Pentecostalism’s ability to present a unified message to the broader Christian community, contributing to a decline in spiritual fervour as churches expend their energy on doctrinal disputes rather than on mission and evangelism.
Globalization, Syncretism, and the Decline of Fervour
Globalization has profoundly affected the development of Pentecostalism, both positively and negatively. On the one hand, globalization has facilitated the rapid spread of Pentecostalism across continents, allowing the movement to reach new populations and adapt to local cultures. This adaptability has enabled Pentecostalism to thrive in diverse cultural contexts, particularly in regions such as Africa, Asia, and Latin America, where traditional religious practices often emphasize ecstatic worship and divine intervention.
However, globalization has also introduced challenges to the movement, particularly in the form of syncretism. In many cases, Pentecostalism has blended with local spiritual beliefs, leading to a unique expression of the faith that incorporates Christianity and indigenous spirituality elements. Anderson notes that while this syncretism has enabled Pentecostalism to grow in regions where other forms of Christianity have struggled, it has also diluted core theological principles. (13)
In regions such as West Africa, for example, Pentecostalism has often blended with traditional beliefs in witchcraft and ancestral spirits, leading to a focus on spiritual warfare and deliverance. While this emphasis on spiritual warfare has fuelled the growth of Pentecostalism in these contexts, it has also introduced theological confusion, as elements of animism and Christianity are combined in ways that distort the gospel message. Similarly, in Latin America, Pentecostalism has thrived among Indigenous communities, where traditional religious practices often emphasize ecstatic worship and divine intervention. However, the incorporation of these practices into Pentecostalism has sometimes led to theological drift, as local spiritualities are fused with Christian doctrine in ways that undermine the movement’s original focus on holiness and biblical authority.
Anderson argues that while syncretism can be a powerful tool for engaging local cultures, it also poses a significant risk to the integrity of Pentecostal theology. When local practices overshadow biblical teachings, the church loses its focus on spiritual growth and becomes more concerned with cultural accommodation. (14) This has led to a decline in spiritual fervour in some regions, as believers prioritize spiritual manifestations over theological understanding.
A decline in Authentic Prayer and Disorderly Use of Spiritual Gifts
One of the key factors contributing to the decline of spiritual fervour in many Pentecostal and Charismatic churches is the misuse of spiritual gifts, particularly speaking in tongues. In the early days of Pentecostalism, the gift of tongues was seen as a powerful, spontaneous manifestation of the Holy Spirit, a deeply personal way of communicating with God. It was often accompanied by heartfelt prayer, intercession, and spiritual breakthroughs. However, this gift has become ritualistic and sometimes disorderly in many contemporary Pentecostal churches, losing much of the intentionality and spiritual depth it once held.
The Apostle Paul warned the early church about the proper use of spiritual gifts, emphasizing the importance of order and edification. In 1 Corinthians 14:9, Paul states, "So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air." Yet, in many Pentecostal services today, tongues are sometimes spoken in chaotic, unintelligible ways, often without interpretation, creating confusion and drawing attention away from the Gospel's central message. This disorderly practice not only detracts from the sanctity of worship but also alienates congregants who are seeking meaningful, Spirit-led encounters.
Additionally, as the church has become more focused on outward manifestations of the Spirit, many believers have neglected the practice of heartfelt prayer in their own language, which reflects what is truly in their hearts. Authentic prayer, rooted in one's native language, allows for deep personal reflection, confession, and communion with God. It reveals the desires, struggles, and emotions that reside within the heart of the believer, fostering a genuine relationship with God. Unfortunately, many churches have replaced this form of prayer with an overemphasis on glossolalia, often bypassing the rich spiritual growth that comes from praying in one's own tongue.
By returning to a balanced practice of spiritual gifts—where tongues are spoken with interpretation and personal prayer is offered from the heart—churches can once again foster an environment where both the mind and spirit are engaged in worship (15). This approach will help restore spiritual fervour and reconnect believers with the transformative power of heartfelt, Spirit-led prayer.
Conclusion
The decline of spiritual fervour in both non-Pentecostal and Pentecostal churches is a complex issue with multiple contributing factors. From the rise of the prosperity gospel to the restriction of the Holy Spirit in time-sensitive services, the factors that have led to this decline are varied and interconnected. Additionally, the sidelining of women in ministry, the increase in disunity, and the disorderly practice of spiritual gifts all contribute to the diminishing spiritual vitality of the church.
Globalization and secularization have also played significant roles in the decline of spiritual fervour, as Pentecostal and Charismatic churches have had to navigate the challenges of cultural accommodation and materialism. As churches have become more focused on numerical growth and material success, they have often lost sight of the core principles that once fuelled their spiritual vitality. In contrast, regions where Pentecostalism has retained its emphasis on prayer, fasting, and personal discipleship often exhibit higher levels of spiritual fervour.
If Pentecostal and Charismatic churches are to experience a renewal of spiritual fervour, they must return to the principles that characterized the early revivals: openness to the Holy Spirit, a commitment to biblical truth, and a radical focus on evangelism and discipleship. By fostering a culture of prayer, discipleship, and authentic community, churches can once again become centres of spiritual renewal and mission.
As Professor Mbanyane Mhango, author of Manifesting the Spirit, emphasized, "Pentecostals insist that God is not just present but that He is actively working."
I propose that our next move as a church must be to open ourselves to God's transformative work, humble ourselves, and earnestly pray from the depths of our hearts: "Lord, send the fire again!"
Bibliography
Anderson, Allan. An Introduction to Pentecostalism. Cambridge: Cambridge University Press, 2004.
To the Ends of the Earth: Pentecostalism and the Transformation of World Christianity. Oxford: Oxford University Press, 2013.
Hollenweger, Walter. Pentecostalism: Origins and Developments Worldwide. Peabody, MA: Hendrickson Publishers, 1997.
Kalu, Ogbu. African Pentecostalism: An Introduction. New York: Oxford University Press, 2008.
Kalu, Ogbu, Toyin Falola, and Nimi Wariboko. Prosperity Gospel in Africa. New York: Oxford University Press, 2010.
Synan, Vinson, ed. The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001. Nashville: Thomas Nelson, 2001.
Footnotes
Allan Anderson, To the Ends of the Earth: Pentecostalism and the Transformation of World Christianity (Oxford: Oxford University Press, 2013), 25.
Anderson, An Introduction to Pentecostalism (Cambridge: Cambridge University Press, 2004), 19-36.
Anderson, To the Ends of the Earth, 171–201.
Kalu, African Pentecostalism: An Introduction (New York: Oxford University Press, 2008), 180.
Anderson, To the Ends of the Earth, 62–92.
Ibid., 115.
Ibid., 93–117.
Anderson, An Introduction to Pentecostalism, 144-165.
Kalu, Wariboko, and Falola, Prosperity Gospel in Africa (New York: Oxford University Press, 2010), 250.
Anderson, To the Ends of the Earth, 93.
Ibid., 115.
Anderson, An Introduction to Pentecostalism, 206-224.
Ibid., 144–165.
Anderson, To the Ends of the Earth, 118–144.
Vinson Synan, ed., The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001 (Nashville: Thomas Nelson, 2001), 149-232.
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