The Twentieth-Century Pentecostal/Charismatic Renewal in

the Holy Spirit, with Its Goal of World Evangelization

David B. Barrett

T his is a survey of what is best described as, and best termed,

the Twentieth-Century Pentecostal/Charismatic Renewal in the
Holy Spirit, with its goal of world evangelization.
The Tide Surges In
All three waves are still continuing to surge in. Massive expansion and
growth continue at a current rate of 19 million new members a year or
Three Waves of Renewal over 54,000 a day (columns 19-20). One-third of this is purely demo
graphic (births minus deaths in the pentecostal/charismatic community);
The tables that follow trace the expansion of this Renewal across ten two-thirds are converts and other new members. In the early days of all
decades and two centuries, and also across eight continents and the entire three waves, annual rates of growth were enormous (columns 11-12);
world. Historically, the Renewal can be seen to have arrived in three now they have declined gradually to 5 percent per year for pentecostals,
massive surges or waves whose origins are traced in Global Table 1 to 7 percent for charismatics, and 6 percent per year for the Renewal as a
the years 1741, 1907, and 1970. The first wave is known today as Pen whole (column 15). These overall figures hide a number of situations of
tecostalism (line 3), the second wave as the Charismatic Movement (line saturation, some spheres of decline, and many situations of explosive,
25), followed by a third wave of nonpentecostal, noncharismatic, main uncontrollable growth.
stream church renewal (line 39). (References are to numbered lines in the Charismatics outnumber pentecostals in numbers of annual converts
tables plus their related numbered footnotes). The pentecostals, charis worldwide (column 21). They do, however, have a growing dilemma in
matics, and third-wavers who make up this Renewal today number 21 that charismatics in the nonpentecostal mainline Protestant and Catholic
percent of organized global Christianity. They are here classified under churches experience an average involvement of only two or three years-
thirty-eight different categories (21 relating to pentecostals, 13 to charis after this period as active weekly attenders at prayer meetings, they be
matics, 4 to third-wavers). come irregular or nonattending, justifying our term postcharismatics (line
Even with these three waves and thirty-eight categories, an under 34). This "revolving-door syndrome" results in an enormous annual
lying unity pervades the movement. This survey views the Renewal in turnover, a serious problem that has not yet begun to be adequately
the Holy Spirit as one single cohesive movement into which a vast pro recognized or investigated.
liferation of all kinds of individuals and communities have been drawn
in a whole range of different circumstances. This explains the massive Permeation of Global Christianity
babel of diversity evident today.
Global Table 2 shows the geographical spread of the Renewal today. Large
These members are found in 11,000 pentecostal denominations and
numbers exist on every continent and in 230 countries. This table suggests
in 3,000 independent charismatic denominations. Charismatics are now
the reason why Europe has always had the lowest response to Pente
also found across the entire spectrum of Christianity. They are found
costalism of any continent (less than 1 percent). Europeans rejected the
within all 150 traditional nonpentecostal ecclesiastical confessions, fami
First Wave because they were not prepared to leave the great state churches
lies, and traditions. Pentecostals/charismatics (the generic term preferred
to become pentecostals; since 1970, however, they have responded enor
here) are found in 8,000 ethnolinguistic cultures, speaking 7,000 languages
mously as charismatics within those churches. With 24 million charismatics
covering 95 percent of the world's total population.
and third-wavers, Europe now has the highest ratio (4.5) of charismatics
The sheer magnitude and diversity of the numbers involved beggar
to pentecostals of all continents across the world (column 24).
the imagination. Global Table 1 and its footnotes document a 1988 total
At the other end of the spectrum from rejection to acceptance is East
of 332 million affiliated church members (line 44). Of these, 176 million
Asia, whose Christians have become massively pentecostalized (column
are pentecostals, 123 million are charismatics, and 28 million are third
23). This is due mainly to the phenomenal spread of the Renewal in Korea
wavers. Some 29 percent of all members worldwide are White, 71 percent
and in mainland China.
Non-White. Members are more urban than rural, more female than male,
All state churches and national denominations, with their myriads
more children (under 18) than adults, more third-world (66%) than Western
of agencies and institutions, are now rapidly becoming permeated with
world (32%), more living in poverty (87%) than affluence (13%), more family
charismatics (see footnote to line 72). In addition, roughly 14 percent of
related than individualist.
charismatics in these mainline churches have seceded or become inde
Members are more harassed, persecuted, suffering, martyred than
pendent each year since 1970, forming some 100,000 White-led indepen
perhaps any other Christian tradition in recent history. Their incredible
dent charismatic churches across the world, loosely organized into forty
variety and diversity can be seen from the fact that to do justice to this
or so major networks (line 38).
diversity we have had to create a whole variety of neologisms and new
The enormous force of the Renewal can be observed in many ways.
statistical categories. Those described in the tables include: prepentecos
One is that a majority of the fifty or so megachurches--the world's largest
tals, quasipentecostals, indigenous pentecostals, isolated radio pentecos
single congregations, each with over 50,000 members--are pentecostal!
tals, postpentecostals, postcharismatics, crypto-charismatics, radio/TV
charismatic (line 50, footnote).
charismatics, independent charismatics. Of these nine categories only the
Another indication of its dynamic is the disproportionately high pen
last two have been recognized up to now as genuine pentecostals/char
tecostal/charismatic penetration of the media (lines 71-72). Charismatics
ismatics. In this survey we are taking the position that all of these cate
in particular have seized the global initiative in radio, television, movies,
gories need to be recognized and enumerated as part of the Renewal.
audio, video, publishing, literature, magazines, citywide evangelistic
campaigns (800 each year), and so on. Virtually all varieties of ministries
engaged in by institutionalized Christianity worldwide have now been
David B. Barrett, a contributing editor, has been an ordained missionary of the penetrated by stalwarts of the Renewal.
Church Missionary Society since1956, andAnglicanResearch Officer since 1970. Finance, stewardship, and giving also have risen well above the global
He is currently Research Consultant to the Southern Baptist Foreign Mission Christian average (lines 62-69). Personal annual income of church mem
Board, living in Richmond, Virginia. He also serves as Research Secretary, Char bers in the Renewal has grown this year to U.S. $880 billion (line 63). Of
ismatic Renewal in the Mainline Churches, and Vatican Consultant on world this, $34 billion is donated to Christian causes (line 64). This means that
evangelization. The present survey is taken, with permission, from S. M. Burgess the rank-and-file of the Renewal do not need to be further exhorted
and G. B. McGee, (eds.), Dictionary of Pentecostal and Charismatic Move regarding stewardship. Its lay members are doing all they should, and
ments tZonderoan Publishing House, 1988 forthcoming). more. There is, however, an almost universal failure by leaders of the

July 1988 119

Renewal to garner and organize these vast sums coherently for mission unreached harvest field today consists of 1.3 billion unevangelized per
and ministry at the world level. In consequence, giving to global foreign sons, who have never heard of Jesus Christ (line 83), in 3,000 unevan
missions per member per week is stuck at the paltry figure of 15 U.S. gelized population segments (cities, peoples, countries). It includes 2,000
cents (line 69). unreached ethnolinguistic peoples, 175 unreached megapeoples (of over
A further illustration of the permeation of global Christianity lies in 1 million population each), 140 unevangelized megacities, 300 unevan
the huge numbers of ordained pastors, priests, ministers, bishops, and gelized Islamic metropolises. The harvest force, or harvesters committed
other church leaders involved (lines 74-78). One-quarter of the world's to harvesting, consists of 4 million full-time Christian workers: of these,
full-time Christian workers are pentecostals/charismatics. 1 million are pentecostals/charismatics (line 78).
Another indicator concerns global plans to evangelize the world (line
88). Of the world's 770 such plans since A.D. 30, some 12 percent have
Penetration of the World been definitively pentecostal/charismatic. Probably 20 percent altogether
150plans-have had significant charismatic participation. In the last twenty
Throughout the history of the Renewal, leaders have summoned members years, this percentage has risen markedly. Of the world's 24 current
to the task of world evangelization. A favorite theme has been the saying megaplans launched since 1960, 16, or 67 percent, are pentecostal/char
of Jesus: "The fields are white unto harvest." The unharvested or ismatic. So are 9 (64%)of the 14current gigaplans (global plans to evangelize

GLOBAL TABLE 1. THE GLOBAL EXPANSION OF THE RENEWAL ACROSS THE

(Notes describing this table are placed at the end of Global Table 2.)

Column: Year: 1900 1970 1975 1980 1985

1 2 3 4 5 6 7
1. AFFILIATED CHURCH MEMBERS (line nos. 2-45, with key years of origin)
2. Prepentecostals (individual quasipentecostals) (1738) 2,500,000 3,824,000 4,084,000 4,438,000 4,813,000
3. FIRST WAVE: PENTECOSTALISM 1,216,300 64,334,970 78,690,730 104,545,600 149,656,990
4. Denominational Pentecostals/pentecostals 1,216,300 61,254,240 75,036,370 100,186,050 144,392,240
5. Non-White indigenous quasipentecostals (1741) 1,161,000 22,368,200 28,420,600 35,724,120 43,758,670
6. Black/Non-White indigenous pentecostals (1783, 1886, 1906) 30,300 20,146,880 24,278,520 29,257,410 34,236,290
7. Indigenous revivalist pentecostals (1783) 30,000 9,375,850 11,346,140 13,710,750 16,045,350
8. Indigenous holiness-pentecostals (1886) 300 2,830,050 3,077,260 3,364,160 3,651,060
9. Indigenous baptistic-pentecostals (1906) o 4,533,450 5,565,880 6,831,100 8,096,330
10. Indigenous oneness-pentecostals (1916) o 1,693,820 2,075,430 2,485,110 2,894,790
11. Indigenous pentecostal-apostolics (1917) o 1,701,710 2,189,120 2,808,370 3,427,610
12. Indigenous radical-pentecostals (c. 1960) o 12,000 24,690 57,920 121,150
13. Catholic Apostolics (1830, 1863) 20,000 1,610,100 1,749,000 1,887,300 2,030,800
14. Classical Pentecostals (1895, 1901, 1904) 5,000 16,329,060 18,688,250 26,317,220 35,366,480
15. Holiness-Pentecostals (1895) 5,000 2,553,920 2,816,620 3,123,230 3,429,850
16. Pentecostal Apostolics (1904) o 700,500 795,490 911,510 1,027,520
17. Oneness-Pentecostals (1913) o 988,430 1,081,720 1,196,180 1,310,640
18. Baptistic-Pentecostals (1914) o 11,820,390 13,720,580 20,802,300 29,304,300
19. Radical-Pentecostals (c. 1940) o 265,820 273,840 284,000 294,170
20. Chinese house-church pentecostals (1906, 1955) o 800,000 1,900,000 7,000,000 29,000,000
21. Isolated radio pentecostafs (1924, 1931) o 2,080,730 2,454,360 2,859,550 3,264,750
22. White pentecostal radio believers (1924) o 806,000 893,000 971,000 1,049,000
23. Non-white indigenous radio believers (1931) o 1,274,730 1,561,360 1,888,550 2,215,750
24. Postpentecostals (1930) o 1,000,000 1,200,000 1,500,000 2,000,000
25. SECOND WAVE: CHARISMATIC MOVEMENT o 3,788,700 16,861,080 45,535,390 97,498,700
26. Mainline charismatics (active) o 1,588,700 5,261,080 11,035,390 16,998,700
27. Anglican charismatics (1907, 1914, 1918, 1925, 1956, 1962) o 109,900 519,650 1,090,200 1,660,750
28. Protestant charismatics (1910, 1918, 1950, 1956, 1966) o 824,100 2,112,700 4,286,800 6,460,900
29. Orthodox charismatics (1944, 1968) o 15,200 73,000 157,000 400,000
30. Catholic charismatics (1962, 1966) o 238,500 1,995,730 4,771,390 7,547,050
31. Old Catholic charismatics (1965) o 1,000 10,000 30,000 80,000
32. Black charismatics (1975) o 400,000 550,000 700,000 850,000
33. Radio/television charismatics (1953) o 199,000 990,000 1,960,000 2,910,000
34. Mainline postcharismatics (1960, 1970) o 900,000 8,000,000 26,000,000 64,000,000
35. Protestant postcharismatics (1960) o 400,000 3,000,000 11,000,000 21,000,000
36. Catholicyostcharismatics (1970) o 500,000 5,000,000 15,000,000 43,000,000
37. Messianic Jewish charismatics (1965) o 1,000 10,000 40,000 90,000
38. White independent charismatics (1965) o 1,100,000 2,600,000 6,500,000 13,500,000
39. mIRD WAVE: MAINSTREAM CHURCH RENEWAL o 50,000 1,000,000 4,000,000 20,700,000
40. Mainstream third-wavers o 0 0 1,000,000 15,700,000
41. Third-Wave White Evangelicals (1980) o 0 0 1,000,000 8,500,000
42. Third-Wave BlackINon-White Evangelicals (1982) a 0 0 0 7,200,000
43. Crypto-charismatics (1970) o 50,000 1,000,000 3,000,000 5,000,000
44. Total all pentecostal/charismatic church members 3,716,300 71,997,670 100,635,810 158,518,990 272,668,690
45. Total as % of world's church-member Christians 0.70 6.40 8.20 12.00 19.10
46. PROFESSING PENTECOSTALS/CHARISMATICS
47. Pentecostals/charismatics unaffiliated to churches or groups o 3,362,000 5,800,000 10,700,000 20,550,000
48. Total all professing pentecostals/charismatics 3,716,300 75,359,670 106,435,810 169,218,990 293,218,690
49. Total as % of whole world's Christians 0.70 6.20 8.10 11.80 18.90
50. CHURCHES, CONGREGATIONS, AND HOUSE GROUPS
51. Denominational pentecostal churches 15,010 253,170 321,500 518,200 734,000
52. Non-White indigenous quasipentecostal churches 10,000 65,500 80,000 100,000 120,000
53. Black/Non-White indigenous pentecostal churches 3,000 66,310 82,000 150,000 205,000
54. Catholic Apostolic churches 2,000 7,160 7,500 8,200 9,000
55. Classical Pentecostal churches 10 94,200 120,000 180,000 260,000
56. Chinese pentecostal house churches o 10,000 12,000 30,000 50,000
57. Isolated radio pentecostal house groups o 54,140 60,000 66,000 75,000
58. Mainline charismatic house groups o 35,000 50,000 130,000 300,000
59. White independent charismatic churches o 10,000 20,000 50,000 90,000
60. Mainstream third-wave house groups o 2,000 10,000 50,000 100,000
61. Total all pentecostal/charismatic churches/groups 15,010 352,310 441,500 764,200 1,209,000

Left hand portion of table continuedon page 122

120 International Bulletin of Missionary Research

 the world spending over U.S. $1 billion) launched since 1960.
In 1988 a loose affiliation of national and confessional charismatic
service agencies, Charismatics United for World Evangelization, began "One-quarter of the
planning major congresses and processes to implement the goal of all
persons on earth hearing the gospel by the year 2000.
world's full-time Christian
New bodies are continually emerging. Over 100 new charismatic workers are pentecostals/
mission agencies have recently been formed in the Western world, and
over 300 more in the third world. Many are taking on the challenge of charismatics."
unevangelized population segments in restricted-access countries by
appointing nonresidential missionaries.
With pentecostals/charismatics now active in 80 percent of the world's
3,300 large metropolises, all in process of actively implementing net
working and cooperation with Great Commission Christians of all confes
sions, a new era in world mission would dearly appear to have got under
way.

20TH CENTURY, A.D. 1900-2000

Annual rate of change, % 1988 increase

Demo
1988 1990 2000 1970 1975 1980 1985 1988 1990 2000 gra&hic Annual Daily Converts
8 9 10 11 12 13 14 15 16 17 19 20 21

5,165,200 5,400,000 7,300,000 1.36 1.50 1.64 2.00 2.27 3.07 2.60 1.60 117,250 321 34,610
176,070,330 193,679,230 268,149,500 4.46 5.11 6.79 5.96 5.00 4.08 2.78 1.57 8,803,516 24,119 6,041,700
169,971,940 187,025,070 258,192,800 4.50 5.19 6.92 6.01 5.02 4.06 2.76 1.59 8,532,591 23,377 5,832,430
47,765,450 50,436,630 65,461,900 5.41 4.70 4.29 3.36 2.80 2.87 2.30 1.80 1,337,432 3,664 477,650
36,972,700 38,796,970 48,715,100 4.10 3.75 3.40 2.79 2.47 2.49 2.04 1.60 913,225 2,502 319,870
17,257,820 18,032,800 22,218,400 4.20 3.82 3.43 2.69 2.30 2.28 1.88 1.50 438,191 1,200 138,060
3,811,300 3,918,120 4,482,000 1.75 1.74 1.71 1.52 1.40 1.41 1.26 1.00 53,358 146 15,250
8,785,630 9,245,160 11,717,400 4.55 4.13 3.70 2.98 2.62 2.61 2.11 1.90 230,183 630 63,260
3,132,180 3,290,440 4,102,300 4.51 3.81 3.30 2.78 2.53 2.45 1.98 1.10 79,244 217 44,790
3,759,610 3,980,940 5,356,500 5.73 5.06 4.41 3.42 2.94 3.23 2.57 2.30 110,532 302 24,060
226,170 329,510 838,500 21.15 18.60 16.65 22.42 18.43 14.51 6.07 3.20 41,672 114 34,450
2,113,960 2,169,400 2,500,000 1.73 1.58 1.49 1.39 1.31 1.44 1.32 1.00 27,692 75 6,550
41,519,830 45,622,070 71,515,800 2.89 5.34 6.34 5.46 4.94 5.28 3.62 1.75 2,051,079 5,619 1,325,960
3,600,640 3,714,500 4,316,800 2.06 2.02 1.96 1.72 1.58 1.59 1.40 0.90 56,890 155 24,480
1,090,830 1,133,030 1,359,800 2.71 2.65 2.55 2.16 1.93 1.96 1.67 0.40 21,052 57 16,690
1,372,970 1,414,520 1,638,100 1.89 0.15 1.91 1.67 1.51 1.54 1.36 0.90 20,731 56 8,370
35,251,200 39,215,800 63,878,000 3.22 6.55 6.28 6.28 5.62 5.88 3.86 2.00 1,981,117 5,427 1,276,090
299,620 303,260 323,100 0.60 0.17 0.65 0.65 0.61 0.64 0.61 0.50 1,827 5 330
41,600,000 50,000,000 70,000,000 27.50 32.63 38.71 14.83 10.10 5.47 2.86 1.20 4,201,600 11,511 3,702,400
3,498,400 3,654,160 4,456,700 3.59 3.17 2.83 2.43 2.23 2.17 1.80 1.22 78,014 213 35,330
1,098,500 1,131,500 1,289,800 2.16 1.85 1.61 1.53 1.50 1.42 1.23 0.60 16,477 45 9,890
2,399,900 2,522,660 3,166,900 4.50 3.93 3.47 2.86 2.56 2.51 2.03 1.50 61,437 168 25,440
2,600,000 3,000,000 5,500,000 4.00 4.17 5.33 7.50 7.69 7.78 4.55 1.00 199,940 547 173,940
123,342,710 140,572,050 222,076,500 69.01 24.76 17.71 9.75 6.98 5.91 3.67 1.76 8,609,321 23,587 6,439,400
21,032,710 23,722,050 41,301,500 46.23 17.96 10.64 7.46 6.39 6.83 4.26 1.65 1,343,990 3,682 996,920
1,954,840 2,150,900 2,662,200 74.57 18.86 10.47 6.39 5.01 3.10 1.92 1.60 97,937 268 66,660
7,499,710 8,192,250 10,818,000 31.27 16.39 10.14 6.04 4.62 3.55 2.43 1.70 346,486 949 218,990
442,540 470,900 3,000,000 76.05 19.42 20.83 7.85 3.20 36.81 8.43 1.00 14,161 38 9,740
10,106,920 11,813,500 23,101,300 147.36 22.71 11.63 9.33 8.44 8.78 4.89 1.70 853,024 2,337 681,210
88,700 94,500 120,000 180.00 29.00 23.33 8.06 3.27 2.82 2.12 0.40 2,900 7 2,550
940,000 1,000,000 1,600,000 7.50 5.45 4.29 3.53 3.19 5.00 3.75 1.30 29,986 82 17,770
4,060,000 4,830,000 9,550,000 79.50 17.79 9.80 9.86 9.46 9.16 4.94 0.90 399,840 1,095 347,540
80,710,000 91,850,000 140,775,000 157.78 31.37 21.54 10.29 6.90 5.57 3.48 2.02 5,568,990 15,257 3,937,440
27,360,000 31,600,000 53,900,000 130.00 35.33 16.36 9.81 7.75 6.94 4.14 1.10 2,120,400 5,809 1,819,440
53,350,000 60,250,000 86,875,000 180.00 29.00 25.33 10.52 6.47 4.85 3.06 2.50 3,451,745 9,456 2,118,000
140,000 170,000 450,000 180.00 39.00 20.00 11.11 11.43 14.12 6.22 1.20 16,002 44 14,320
17,400,000 20,000,000 30,000,000 27.27 20.77 16.77 10.00 7.47 5.50 3.33 0.90 1,299,780 3,561 1,143,180
28,080,000 33,000,000 65,000,000 380.00 39.50 49.25 14.01 8.76 8.95 4.92 1.43 2,459,808 6,739 2,059,320
21,880,000 26,000,000 55,000,000 0.00 0.00 157.00 15.92 9.41 10.08 5.27 1.37 2,058,908 5,640 1,758,620
12,400,000 15,000,000 25,000,000 0.00 0.00 85.00 16.47 10.48 7.33 4.00 0.90 1,299,520 3,560 1,187,920
9,480,000 11,000,000 30,000,000 0.00 0.00 0.00 15.28 8.02 13.82 6.33 2.00 760,296 2,083 570,700
6,200,000 7,000,000 10,000,000 380.00 29.50 13.33 8.00 6.45 4.76 3.00 1.60 399,900 1,095 300,700
332,658,240 372,651,280 562,526,000 7.96 8.60 10.85 7.85 6.01 5.19 3.38 1.63 19,992,760 54,774 14,575,030
21.40 23.20 28.60 5.62 6.83 9.08 5.86 3.83 2.73 1.89
27,960,000 32,900,000 56,800,000 14.50 12.65 13.79 10.80 8.83 7.35 4.21 1.00 2,468,868 6,764 2,189,270
360,618,240 405,551,280 619,326,000 8.25 8.82 11.04 8.06 6.23 5.36 3.45 1.58 22,466,516 61,552 16,764,300
21.40 23.30 29.10 6.13 6.91 9.15 6.08 4.11 2.92 1.99

839,480 909,800 1,111,000 5.40 8.24 7.96 5.34 4.19 2.76 1.81 35,174 96

150,000 170,000 220,000 4.43 4.31 4.00 5.83 6.67 3.92 2.27 10,005 27

220,000 2~0,000 260,000 4.73 10.21 8.20 3.90 2.27 1.59 1.15 4,994 13

9,480 9,800 11,000 0.95 1.39 1.83 1.78 1.69 1.36 1.09 160 0

296,000 320,000 400,000 5.48 7.15 7.78 5.38 4.05 2.92 2.00 11,988 32

65,000 75,000 100,000 4.00 16.67 12.67 9.00 7.69 4.44 2.50 4,998 13

81,000 85,000 100,000 2.16 1.98 2.27 2.53 2.47 1.96 1.50 2,000 5

330,000 350,000 550,000 8.57 19.00 19.23 7.33 3.03 4.76 3.64 9,999 27

99,000 105,000 120,000 20.00 20.00 14.00 6.11 3.03 1.90 1.25 2,999 8

118,000 130,000 180,000 80.00 48.00 18.00 8.00 5.08 4.10 2.78 5,994 16

1,368,480 1,474,800 1,941,000 5.06 9.33 10.04 5.88 3.88 3.31 2.40 53,097 145

Right hand portion of table continued on page 123

July 1988 121

GLOBAL TABLE I, continued
(Notes describing this table are placed at the end of Global Table 2.)

Column: Year: 1900 1970 1975 1980 1985

1 2 3 4 5 6 7
62. PENTECOSTAL/CHARISMATIC FINANCE AND GIVING
63. Personal income of church members, per year $250 million 157 billion 240 billion 395 billion 693 billion
64. Giving to all Christian causes, per year $3 million 8 billion 12 billion 18 billion 29 billion
65. Giving to all Christian causes, per member per week $0.02 $2.14 $2.29 $2.18 $2.05
66. Giving to pentecostal/charismatic causes, per year $2 million 200 million 1 billion 2 billion 3 billion
67. Giving to pentecostal/charismatic causes, per member per week $0.01 $0.05 $0.19 $0.24 $0.21
68. Giving to global foreign missions, per year $50,000 530 million 900 million 1 billion 2 billion
69. Giving to global foreign missions, per member per week $0.00 $0.14 $0.17 $0.12 $0.14
10. PENTECOSTAL/CHARISMATIC AGENCIES AND
INSTITUTIONS
71. Service agencies 20 600 1,000 1,500 2,100
72. Institutions 100 1,300 3,000 5,000 7,500
73. Total all parachurchlservice agencies and institutions 120 1,900 4,000 6,500 9,600
74. PENTECOSTAL/CHARISMATIC WORKERS
75. Nationals (pastors, evangelists, et alia) 2,000 237,270 308,060 420,400 740,830
76. Aliens: foreign missionaries 100 3,790 8,940 34,600 59,170
77. Aliens: short-termers 0 1,000 3,000 15,000 50,000
78. Total all pentecostal/charismatic full-time workers 2,000 240,000 320,000 470,000 850,000
79. WORLD CHRISTIANITY
80. Christians (all varieties) 558,056,300 1,216,579,400 1,316,780,900 1,432,686,500 1,548,592,200
81. Affiliated church members 521,563,200 1,131,809,600 1,220,852,100 1,323,389,700 1,425,927,300
82. WORLD EVANGELIZATION
83. Unevangelized populations 788,159,000 1,391,956,000 1,393,054,000 1,380,576,000 1,335,212,000
84. Unevangelized as % of world 48.70 38.60 35.10 31.60 27.90
85. Unreached peoples with no churches at all 3,500 1,300 1,000 700 580
86. Unevangelized non-Christian or anti-Christian megacities 5 65 78 95 121
87. Unevangelized persons to each pentecostal/charismatic 212.00 18.47 13.09 8.16 4.55
88. World evangeliiation global plans since A.D. 30 246 496 546 602 673

GLOBAL TABLE 2. THE GEOGRAPHICAL SPREAD OF THE RENEWAL ACROSS

(Note: Columns 1, 2 and 8 have been brought forward from Global Table 1.)
Church members in Renewal by 8 continental areas
East Latin
Column: World Africa Asia Europe America
1 2 8 22 23 24 25
1. AFFILATED CHURCH MEMBERS (line nos. 2-45)
2. Prepentecostals (individual quasipentecostals) (1738) 5,165,200 774,780 304,750 315,080 108,470
3. FIRST WAVE: PENTECOSTALISM 176,070,330 42,128,880 47,590,900 4,415,820 37,410,010
4. Denominational Pentecostals/pentecostals 169,971,940 41,450,490 46,936,920 4,144,830 37,096,010
5. Non-White indigenous quasipentecostals (1741) 47,765,450 14,663,990 3,964,530 100,310 7,546,940
6. Black/Non-White indigenous pentecostals (1783, 1886, 1906) 36,972,700 18,471,130 498,060 84,260 10,467,230
7. Indigenous revivalist pentecostals (1783) 17,257,820 13,029,650 69,030 18,980 3,313,500
8. Indigenous holiness-pentecostals (1886) 3,811,300 678,410 72,420 30,490 41,920
9. Indigenous baptistic-pentecostals (1906) 8,785,630 904,920 96,640 8,790 6,448,650
10. Indigenous oneness-pentecostals (1916) 3,132,180 21,610 259,970 22,240 519,940
11. Indigenous pentecostal-apostolics (1917) 3,759,610 3,748,330 o 3,760 7,520
12. Indigenous radical-pentecostals (c. 1960) 226,170 88,210 o o 135,700
13. Catholic Apostolics (1830, 1863) 2,113,960 697,610 2,110 885,750 179,690
14. Classical Pentecostals (1895, 1901, 1904) 41,519,830 7,617,760 872,220 3,074,510 18,902,150
15. Holiness-Pentecostals (1895) 3,600,640 579,700 39,610 50,410 720,130
16. Pentecostal Apostolics (1904) 1,090,830 942,480 o 101,450 5,450
17. Oneness-Pentecostals (1913) 1,372,970 146,910 20,600 12,360 127,690
18. Baptistic-Pentecostals (1914) 35,251,200 5,886,950 810,780 2,820,100 18,048,610
19. Radical-Pentecostals (c. 1940) 299,620 61,720 1,230 90,190 270
20. Chinese house-church pentecostals (1906, 1955) 41,600,000 o 41,600,000 o o
21. Isolated radio pentecostafs (1924, 1931) 3,498,400 158,390 419,980 10,990 38,400
22. White pentecostal radio believers (1924) 1,098,500 o o 10,990 o
23. Non-White indigenous radio believers (1931) 2,399,900 158,390 419,980 o 38,400
24. Postpentecostals (1930) 2,600,000 520,000 234,000 260,000 275,600
25. SECOND WAVE: CHARISMATIC MOVEMENT 123,342,710 2,833,810 10,798,400 21,930,160 37,986,630
26. Mainline charismatics (active) 21,032,710 869,810 3,120,910 2,998,660 6,276,880
27. Anglican charismatics (1907, 1914, 1918, 1925, 1956, 1962) 1,954,840 326,460 1,960 1,043,890 9,770
28. Protestant charismatics (1910, 1918, 1950, 1956, 1966) 7,499,710 194,990 2,309,910 787,470 1,649,940
29. Orthodox charismatics (1944, 1968) 442,540 44,210 490 97,360 13,280
30. Catholic charismatics (1962, 1966) 10,106,920 303,210 808,550 1,010,690 4,548,110
31. Old Catholic charismatics 88,700 o o 31,050 8,780
32. Black charismatics (1975) 940,000 940 o 28,200 47,000
33. Radio/television charismatics (1953) 4,060,000 40,600 36,540 162,400 243,600
34. Mainline postcharismatics (1960, 1970) 80,710,000 1,751,000 7,606,000 16,128,300 31,398,890
35. Protestant postcharismatics (1960) 27,360,000 684,000 5,472,000 4,924,800 9,685,440
36. Catholic j'ostcharismatics (1970) 53,350,000 1,067,000 2,134,000 11,203,500 21,713,450
37. Messianic Jewish charismatics (1965) 140,000 140 150 30,800 16,800
38. White independent charismatics (1965) 17,400,000 172,260 34,800 2,610,000 50,460
39. THIRD WAVE: MAINSTREAM CHURCH RENEWAL 28,080,000 2,528,400 2,134,640 2,490,720 2,899,800
40. Mainstream third-wavers 21,880,000 1,908,400 2,004,440 630,720 2,868,800
41. Third-Wave White Evangelicals (1980) 12,400,000 12,400 13,640 621,240 24,800
42. Third-Wave BlackINon-White Evangelicals (1982) 9,480,000 1,896,000 1,990,800 9,480 2,844,000
43. Crypto-charismatics (1970) 6,200,000 620,000 130,200 1,860,000 31,000
44. Total all pentecostal/charismatic church members 332,658,240 48,265,870 60,828,690 29,151,780 78,404,910
45. Total as % of church-member Christians 21.40 22.72 80.30 7.15 18.95

122 International Bulletin of Missionary Research

 Annual rate of change, % 1988 increase
Demo
1988 1990 2000 1970 1975 1980 1985 1988 1990 2000 grafshic Annual Daily Converts
8 9 10 11 12 13 14 15 16 17 19 20 21

880 billion 1,005 billion 1,550 billion 6.91 9.91 11.47 8.80 7.09 5.68 3.52
34 billion 37 billion 54 billion 6.67 8.33 9.45 6.55 4.71 4.51 3.15
$1.97 $1.91 $1.85 1.40 0.17 -1.10 -1.32 -1.42 -0.70 -0.32
3.6 billion 4 billion 5 billion 16.00 18.00 10.00 6.67 5.56 3.33 2.50
$0.21 $0.21 $0.17 56.00 10.00 0.83 0.00 0.00 -1.27 -2.35
2.6 billion 3 billion 4 billion 8.22 5.22 11.00 10.00 7.69 4.44 2.50
$0.15 $0.15 $0.14 4.29 -1.18 -2.50 -2.14 1.33 0.00 -0.71

2,500 2,800 4,000 13.33 9.00 7.33 6.19 5.60 4.52 3.00 140
9,000 11,000 14,000 26.15 12.33 9.00 8.00 7.78 3.94 2.14 700 2
11,500 13,800 18,000 22.11 11.50 4.46 10.58 12.00 5.36 2.33 1,380 4

857,030 934,500 1,133,000 5.97 5.94 10.29 6.94 4.52 2.80 1.75 38,737 106
74,970 85,500 167,000 27.18 34.46 14.52 8.60 7.02 8.41 4.88 5,262 14
68,000 80,000 300,000 40.00 46.67 31.33 13.00 8.82 20.83 7.33 5,997 16
1,000,000 1,100,000 1,600,000 6.67 7.19 11.28 7.41 5.00 4.55 3.12 50,000 137

1,684,533,500 1,742,000,000 2,130,000,000 1.65 1.64 1.62 2.00 2.30 2.23 1.82 1.30 38,744,300 106,150 16,845,335
1,555,199,600 1,608,700,000 1,967,000,000 1.57 1.57 1.55 2.00 2.35 2.24 1.82 1.30 36,547,200 100,130 16,329,595

1,295,304,700 1,265,000,000 1,038,819,000 0.02 -0.08 -0.42 -0.64 -0.61 -1.53 -2.47 1.70 -7,906,400 -21,650 29,921,540
25.38 24.11 16.60 -1.81 -1.99 -2.28 -2.68 -2.98 -3.12 -4.52
490 430 200 -4.62 -6.00 -6.00 -4.66 -6.12 - 5.89 -11.50
140 152 202 4.62 3.85 4.53 4.71 4.43 3.55 2.48
3.64 3.19 1.68 -5.58 -7.88 -10.47 -10.92 -7.47 -6.00 -8.99
770 900 1,500

THE WORLD'S 8 CONTINENTAL AREAS, 1988

(as defined by United Nations) Church members in Renewal by 8 continental areas, as % world total
Northern South East Latin Northern South
America Oceania Asia USSR Africa Asia Europe America America Oceania Asia USSR
26 27 28 29 30 31 32 33 34 35 36 37

3,099,120 98,140 464,870 0 15.00 5.90 6.10 2.10 60.00 1.90 9.00 0.00
22,551,620 584,210 19,544,230 1,977,610 23.93 27.03 2.51 21.25 12.81 0.33 11.10 1.12
21,563,620 555,610 17,490,700 866,690 20.00 27.61 2.44 21.82 12.69 0.33 10.29 0.51
11,177,120 90,750 10,221,810 0 30.70 8.30 0.21 15.80 23.40 0.19 21.40 0.00
3,388,700 19,340 4,043,960 0 49.96 1.35 0.23 28.31 9.17 0.05 10.94 0.00
51,770 15,530 759,340 0 75.50 0.40 0.11 19.20 0.30 0.09 4.40 0.00
2,827,990 3,810 156,260 0 17.80 1.90 0.80 1.10 74.20 0.10 4.10 0.00
158,140 0 1,168,490 0 10.30 1.10 0.10 73.40 1.80 0.00 13.30 0.00
350,800 0 1,957,610 0 0.69 8.30 0.71 16.60 11.20 0.00 62.50 0.00
0 0 0 0 99.70 0.00 0.10 0.20 0.00 0.00 0.00 0.00
0 0 2,260 0 39.00 0.00 0.00 60.00 0.00 0.00 1.00 0.00
287,500 8,460 52,850 0 33.00 0.10 41.90 8.50 13.60 0.40 2.50 0.00
6,710,300 437,050 3,172,080 866,690 18.35 2.10 7.40 45.53 16.16 1.05 7.64 2.09
1,357,440 3,600 846,150 7,200 16.10 1.10 1.40 20.00 37.70 0.10 23.50 0.20
2,180 34,910 3,270 0 86.40 0.00 9.30 0.50 0.20 3.20 0.30 0.00
630,190 9,610 418,760 6,870 10.70 1.50 0.90 9.30 45.90 0.70 30.50 0.50
4,582,660 387,760 1,903,570 846,030 16.70 2.30 8.00 51.20 13.00 1.10 5.40 2.40
137,830 1,170 330 6,590 20.60 0.41 30.10 0.09 46.00 0.39 0.11 2.20
0 0 0 0 0.00 100.00 0.00 0.00 0.00 0.00 0.00 0.00
0 0 1,783,130 1,087,520 4.53 12.00 0.31 1.10 0.00 0.00 50.97 31.09
0 0 0 1,087,520 0.00 0.00 1.00 0.00 0.00 0.00 0.00 99.00
0 0 1,783,130 0 6.60 17.50 0.00 1.60 0.00 0.00 74.30 0.00
988,000 28,600 270,400 23,400 20.00 9.00 10.00 10.60 38.00 1.10 10.40 0.90
43,212,450 1,758,440 5,133,540 752,250 2.30 8.75 17.78 30.80 35.03 1.43 4.16 0.61
6,027,330 397,500 1,047,800 293,850 4.14 14.84 14.26 29.84 28.66 1.89 4.98 1.40
361,650 199,390 11,730 0 16.70 0.10 53.40 0.50 18.50 10.20 0.60 0.00
2,159,920 82,500 239,990 75,000 2.60 30.80 10.50 22.00 28.80 1.10 3.20 1.00
66,380 4,430 88,510 127,890 9.99 0.11 22.00 3.00 15.00 1.00 20.00 28.90
2,526,730 111,180 707,480 90,960 3.00 8.00 10.00 45.00 25.00 1.10 7.00 0.90
48,790 0 90 0 0.00 0.00 35.00 9.90 55.00 0.00 0.10 0.00
863,860 0 0 0 0.10 0.00 3.00 5.00 91.90 0.00 0.00 0.00
3,532,200 0 40,600 0 1.10 0.90 4.00 6.00 87.00 0.00 1.00 0.00
19,602,900 837,200 4,021,800 430,910 2.17 9.42 19.98 38.90 24.29 1.04 4.98 0.53
5,198,400 410,400 820,800 164,160 2.50 20.00 18.00 35.40 19.00 1.50 3.00 0.60
14,404,500 426,800 3,201,000 266,750 2.00 4.00 21.00 40.70 25.00 0.80 6.00 0:50
86,520 0 4,200 1,390 0.10 0.11 22.00 12.00 61.80 0.00 3.00 0.99
13,963,500 523,740 19,140 26,100 0.99 0.20 15.00 0.29 80.25 3.01 0.11 0.15
11,672,010 76,110 5,044,520 1,233,800 9.00 7.60 8.87 10.33 41.57 0.27 17.96 4.39
11,666,430 69,290 2,731,920 0 8.72 9.16 2.88 13.11 53.32 0.32 12.49 0.00
11,656,000 60,760 11,160 0 0.10 0.11 5.01 0.20 94.00 0.49 0.09 0.00
10,430 8,530 2,720,760 0 20.00 21.00 0.10 30.00 0.11 0.09 28.70 0.00
5,580 6,820 2,312,600 1,233,800 10.00 2.10 30.00 0.50 0.09 0.11 37.30 19.90
80,535,200 2,516,900 30,187,160 3,963,660 14.51 18.29 8.76 23.57 24.21 0.76 9.07 1.19
43.04 14.34 22.41 3.76 14.51 18.29 8.76 23.57 24.21 0.76 9.07 1.19

July 1988 123

METHODOLOGICAL NOTES. This pair of tables
presents a descriptive survey of the phenomenon
usually known as .the Pentecostal/Charismatic Re
newal, or, by participants, as the Renewal in the Holy
Sririt. It takes in the somewhat expanded boundaries
o the movement that most leaders now understand
it as inhabiting. At the same time, the Renewal rec
ognizes the existence and reality of large numbers of
other branches or segments of global Christianity, to
which it is related in varying degrees of closeness.
This means that these tables do not claim to be de
scribing a tradition of Christianity distinct and sepa
rate from all other traditions but a contemporary
movement that overlaps with the rest of the Christian
world to a large degree (47% in 1988, rising to 53% by
A.D. 2000). By 1987, in fact, the Renewal had pene
trated, and had secured committed representation in,
every one of the Christian world's 156 distinct eccle
siastical confessions, traditions, and families. The ta
bles enumerate the progress of all branches of the
Renewal across the 20th century, with projections to
the years 1990 and A.D. 2000 based on current long
term trends.
DEFINITIONS AND ADDITIONAL DATA (refer
ring to numbered lines). Each line in Global Tables 1
and 2 above refers to the global (total, worldwide)
situation (in Global Table 2 divided into continental
totals), in which pentecostals/charismatics are found
in 90% of the world's total of 254 countries (in which
99% of the world's population is found). A number of
subjects are shown above on the left broken down
into divisions and subdivisions or components listed
below them, indented. All indented titles in the tables
therefore form part of, and are included in, unin
dented or less-indented categories above them. Line
nos. 2-43 are listed in approximate chronological or
der of their emergence (shown by dates in parenthe
ses) and similarly with divisions, subdivisions, and
components. Definitions of major categories are as
~ven and explained in World Christian Encyclopedia
(1982), which contains details of all the denominations
involved; additional data and explanations are given
below. Totals of- denominations listed below (e.g.,
under line nos. 5-12) refer to large or significant bod
ies only. Sources include in-process world surveys by
author, including the monograph Cosmos, Chaos, and
Gospel: A Chronology of Worla Evangelization from Cre
ation to New Creatzon (1987). Basic data and bibliog
raphies on the Pentecostal/Charismatic Renewal may
be found in C. E. Jones, A Guide to the Study of Pen
tecostalism (1983, 2 vols., 9,883 entries), also Jones,
Black Holiness: A Guideto the Study of Black Participation
in Wesleyan Perfectionist and Glossolafic Pentecostal Move
ments (1987), and W. J. Hollenweger, ed., Pentecostal
Research in Europe: Problems, Promises and People (1986).
COLUMNS 1-21 in Global Table 1, and 22-37 in
Global Table 2)
1. Reference number of line.
2. Usual current terminology for all major compo
3 = main or majority race involved in stage, either Whites or Non-Whites
nents of the Renewal.
3-8. Statistics for the years 1900-1988.
5 = percent of charismatics evicted from earent churches
9-10. Projections for 1990 and 2000 based on current
6 = percent of charismatics who voluntanly secede from parent churches
trends, conservatively estimated.
11-17. Rate of change (% per year) at the year indi
8 = percent remaining in parent churches (= 100 - column 7)
cated. This rate is computed for a particular column
9 = new organizations or developments resulting
in the table (e.g., 1980) as the next column (1985)
a vast proliferation of all kinds of individuals and
communities have been drawn in a whole range of
different circumstances over a period of 250 years.
Whether termed pentecostals, charismatics, or third
wavers, they share a single basic experience. Their
contribution to Christianity is a new awareness of
spiritual gifts as a ministry to the life of the church.
The case lor this thesis could be made by listing his
torical, missiological, theological, sociological, and other
data. It could also be made by drawing attention to
the fact that in the 1900, 1904, 1906 revivals, news of
these traveled throughout the globe (by rail, by ship,
by telegraph) in a few days and weeks; while today,
news of such happenings-conversions, blessings,
healings, movements-travels worldwide within a few
seconds by telephone, radio, television, electronic mail,
etc. Such rapid communication across time, space,
and all varieties of the Renewal implies an underlying
unity,
The case for the statistical presentation of the Re
newal as a single interconnected movement can, how
ever, best be made by considering how the movement
starts off and spreads in any area, from the days of
the earliest pentecostals to those of current charis
matics and third-wavers.
The start of the movement anywhere has always
been an unexpected or unpredictable happening rather
than any result of human planning or organization.
First, individuals (at random across the existing
churches), then groups, then large numbers in or
ganized movements become filled with the Spirit and
embark on the common charismatic experience. All
of them, originally, can collectively and correctly be
termed charismatics. All these charismatics find
themselves living initially within existing mainline
nonpentecostal churches and denominations. There,
over the last 200 years they have been termed or la
beled as charismatics, revivalists, enthusiasts, spirit
uals, or pentecostals; and often have been dismissed
as cranks, fanatics, sectarians, heretics, schismatics,
or worse. However, all of them initially attempt to
stay within, and work within, those churches. But
before long evictions begin, and ejections, withdraw
als, and secessions occur in varying degrees. First,
various individuals, then groups, then whole move
ments are forced into schism or opt for it and so begin
separate ecclesiastical structures and new denomi
nations.
From its beginnings in this way, the Renewal has
subsequently expanded in three massive surges or
waves. We can further divide these waves Into a
typology of nine stages, explained and described as
follows.
A TYPOLOGY OF THE EVOLUTION OF CHARISMATICS WITHIN CHURCHES
Notes on the nine columns below: 1 = stage in evolution of new charismatic developments
2 = first year of new stage
4 = fate of charismatics in their existing parent churches
7 = percent of charismatics lost to parent churches (= columns 5 + 6)
THREE WAVES OF 20TH-CENTURY RENEWAL. The
tables classify the various movements and types un
der the following three consecutive waves of the Re
newal in the Holy Spirit, defining its three key terms
as follows.
Pentecostals. These are defined as Christians who are
members of explicitly pentecostal denominations in
Pentecostalism or the Pentecostal Movement whose
major characteristic is a rediscovery of, and a new
experience of, the supernatural with a powerful and
energizing ministry of the Holy Spirit in the realm of
the miraculous that most other Christians have con
sidered to be highly unusual. This is interpreted as a
rediscovery of the spiritual gifts of New Testament
times, and their restoration to ordinary Christian life
and ministry. Pentecostalism is usually held to have
begun in the U.S.A. in 1901 (although the present
survey shows the year of origin as 1741). For a brief
period it was a charismatic revival expecting to remain
an interdenominational movement within the existing
churches without beginning a new denomination; but
from 1909 onward its members were increasingly
ejected from all mainline bodies and so forced to begin
new organized denominations. (See explanatory note
no. 3, below, "FIRST WAVE: PENTECOSTAL
ISM," for distinction between use of capital versus
lower case "p" in "Pentecostal," etc.)
Pentecostal denominations hold the distinctive
teaching that all Christians should seek a postcon
version religious experience called baptism in the Holy
Spirit, and that a Spirit-baptized believer may receive
one or more of the supernatural gifts known in the
early church: instantaneous sanctification, the ability
to prophesy, to practice divine healing through prayer,
to speak in tongues (glossolalia), or to Interpret tongues;
singing in tongues, singing in the Spirit; praying with
upraised hands; dreams, VIsions, discernment of spir
its, words of wisdom, words of knowledge; emphasis
on miracles, power encounters, exorcisms (casting out
demons), resuscitations, deliverances, signs, and
wonders. From 1906 onward, the hallmark of explic
itly Pentecostal denominations, by comparison with
Holiness/Perfectionist denominations, has been the
single addition of speaking with other tongues as the
"initial evidence" of one's having received the
baptism of the Holy Ghost (or Holy Spirit), whether
or not one subsequently experiences regularly the gift
of tongues. Most Pentecostal denominations teach that
tongues-speaking is mandatory for all members, but
in practice today only 35% of all members have prac
ticed this gift either initially or as an ongoing expe
rience. Pentecostal denominations proclaim a "full"
or "fourfold" gospel of Christ as Savior, Baptizer

minus the previous column (1975), divided by num

Stage Start Race History of charismatics Fate, % Resulting organizations
ber of years' difference (in this case, 10), divided by
1 2 3 4 5678 9
current figure (for 1980), multiplied by 100: result =

annual growth rate, % per year (for 1980). In line with

FIRST WAVE: Rejection, evictio~, sece~si?n, new denominations; = PENTECOS~ALISM . .
United Nations' and most countries' statistical re
1. 1741 Non-Whites Immediate eviction 100 0 100 0 Black/Non-WhIte denominations
porting, this section (columns 11-17) presents annual
2. 1901 Whites Eventual secession 95 5 100 0 White Classical Pentecostal denominations
growth rates, rather than the sometimes-quoted de
SECOND WAVE: Friction, toleration, new mainline networks; = CHARISMATIC MOVEMENT
cadal growth rates or 5-year growth rates, because the
3. 1918 Non-Whites Majority eviction 80 10 90 10 Isolated mainline prayer groups
latter two mask shorter-term fluctuations important to
4. 1930 Whites Min~rity ~v~ction 40 30 70 30 Isolated healing ~inistries
the understanding of rapidly growing movements such
5. 1960 Whites Partial eviction 10 15 25 75 Large-scale mainline networks
as the present Renewal.
6. 1970 Whites Few evictions 4 10 14 86 Denominational charismatic agencies
18. Annual growth rate in 1988 due to purely de
THIRD WAVE: Power evangelism, renewed structures, renewed churches; = MAINSTREAM CHURCH
mographic factors (births minus deaths in the
RENEWAL
churches).
7. 1980 Whites Occasional evictions 2 8 10 90 Renewed parishes and structures
19. 1988 increase (column 15) expressed as an annual
8. 1990 Non-Whites Rare evictions 1 1 2 98 Renewed denominations
figure. (Computed as column 15, divided by 100, mul
9. 2000 Non-Whites No evictions o 0 0 100 Renewed global Christianity
tiplied by column 8.)

20. 1988increase (column 15) expressed as an average

daily figure.

21. Annual converts (persons not previously in this

These nine stages and categories are approximate and with the Holy Spirit, Healer, and Coming King. Col
category but who have joined in the last 12 months)
descriptive, not watertight or exclusive. For instance, lectively, all these denominations are sometimes re
in 1988, measured as total annual increase minus de
as a result of the global influenza pandemic of 1918, ferred to as the "First Wave" of this whole 20th
mographic increase. (Computed as column 15 minus
large numbers of Blacks in Anglican churches in Af century movement of Holy-Spirit-centered renewal.
column 18, divided by 100, multiplied by column 8.)
rica (Nigeria, Kenya, Uganda, South Africa) became In the U.S.A., Pentecostals usually name the entire
22-29. Church members in Renewal by 8 continental
charismatics and formed charismatic prayer groups body of these denominations by the blanket term
areas of the world as standardized by the United Na
within Anglican parishes. The majority, however, were "Classical Pentecostals" to distinguish them from
tions, 1988 (actual numbers; equal to columns 30-37
soon evicted (and so are enumerated here in Global the subsequent "Neopenteeostals" or "Charismatics'
times column 8 divided by 100.)
Tables 1 and 2 under line nos. 6, 7-12, becoming what in the nonpentecostal denominations.
30-37. Church members In Renewal by the 8 conti
we now refer to as Black pentecostals); only a minority Charismatics. These are defined as Christians with
nental areas of the world as standardized by the United
(10%) remained within Anglicanism as charismatics in the experiences above in the Charismatic Movement
Nations, given as percent in 1988 of total church mem
what later became known as the Anglican Charismatic whose roots go back to 1907 and 1918 but whose rapid
bers on each line (column 8).
Movement. expansion has been mainly since 1950 (later called the
THE RENEWAL AS A SINGLE MOVEMENT. The
Having described how the Renewal can be seen as Charismatic Renewal), usually describing themselves
tables above view the 20th-century Renewal in the
a single movement, we shall next describe its com as having been renewed in the Spirit and experiencing
Holy Spirit as one single cohesive movement into which
ponent elements. the Spint's supernatural and miraculous and ener

124 International Bulletin of Missionary Research

 Resources
for
Pastoral
__eology
THE ART OF PASSINGOVER: An Invitation to Living
Creatively, Franc-is Dorff. This ecumenical essay in experiential theology and
developmental spirituality presents "Passingover" as an art to be practiced for
"living creatively in an unfinished world." Francis Dorff defines "Passing
over" as a recurrent three-phase life process of "Letting-go" in trust,
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gizing power, who remain within, and form orga
nized renewal groups within, their older mainhne
nonpentecostal denominations (instead of leaving to
join pentecostal denominations). They demonstrate
any or all of the charismata pneumatika (Greek New
Testament: gifts of the Spirit) including signs and
wonders (but with glossolalia re~arded as optional).
They have been JOIned increasingly since 1965 by
thousands of schismatic or other independent char
ismatic churches coming out of the Charismatic Move
ment; these independents have from 1970to the present
day averaged 14% of the whole Charismatic Move
ment. The whole Movement is sometimes termed the
"Second Wave" of the 20th-century Renewal.
Concerning the key word, note that "In the tech
nical Pauline sense charismata (AV, gifts) denote ex
traordinary powers, distinguishing certain Christians
and enabling them to serve the church of Christ, the
reception of which is due to the power of divine grace
operating in their souls by the Holy Spirit" (Thayer's
Greek-English Lexicon of the New Testament, 1886,
1977:667).
Third-wavers. These are Evangelicals and other
Christians who, unrelated to Pentecostalism or the
Charismatic Movement, have recently become filled
with the Spirit, or empowered or energized by the
Spirit and experiencing the Spirit's supernatural and
miraculous ministry (thou~h usually without recog
nizing a baptism in the Spirit separate from conver
sion), who exercise gifts of the Spirit (with much less
emphasis on tongues, as optional or even absent or
unnecessary), and emphasize signs and wonders, su
pernatural miracles and power encounters, but who
remain within their mainline nonpentecostal denom
inations and who do not identify themselves as either
pentecostals or charismatics. In a number of countries
they exhibit pentecostal and charismatic phenomena
but combine this with rejection of pentecostal ter
minology. There is less emphasis also on organizing
distinct and separate renewal groups. These believers
are increasingly being identified by their leadership
as a "Third Wave" of the whole 20th-century Re
newal, the terms "Third Wave" and "third
wavers" having been coined by a participant, C. Peter
Wagner, in 1983. (See his articles "A Third Wave?"
in JTastoral Renewal 8, no. 1 July-August 1983: 1-5, and
"The Third Wave" in Christian Life, September 1984,
p. 90, and his 1988 book The Third Wave of the Holy
Spirit: Encountering the Power of Si8ns and Wonders To
day.)Because they constitute a major new revitalizing
force, in this table we also term the movement
"Mainstream church renewal" (after definition in
Webster's: mainstream = lithe middle of a stream,
where the current is strongest; a major or prevailing
trend").
Layout of lines below. The explanatory notes below
have numbers referring to the numbered lines in Global
Tables 1 and 2. They are set out with each line's title
in column 2 being given below in boldface type.
1. AFFILIATED CHURCH MEMBERS. (Line nos. 2
45, with key years of origin or watersheds added in
parentheses.) Total Christian community affiliated to
(on the rolls of) denominations, churches, or groups,
including baptized members, their children and in
fants, catechumens, inquirers, attenders, but exclud
ing interested non-Christian attenders, casual
attenders, visitors, et alia. Many Pentecostal denom
inations enumerate their children and infants, and a
number are pedobaptist (infant-baptizing). Most,
however, ignore their children's statistics, which has
led to serious undernumeration of the spread of the
Renewal. Whenever statistics of church members are
compared to total population figures (which almost
always include chifdren and infants), such member
ship figures must also include its children and infants.
Like must always be compared with like.
2. Prepentecostals. Scattered individual quasipente
costals in mainline non pentecostal denominations
("quasi" means apparent, seemingly, largely, to a
great extent, to some extent). There have always been
sizable numbers of such individuals who have ex
perienced or demonstrated pentecostal phenomena
In their own lives or ministries. Those in the last 200
years, and which may reasonably be regarded as an
tecedents of the 20th-century Renewal, fall into four
main cate~ories: (1) Several thousands of individual
monks, pnests, brothers, sisters, in Catholic, Ortho
dox, Anglican, and other monastic and religious or
ders, who have been allowed unhindered to exercise
personal gifts of the Spirit including glossolalia, faith
healing, et alia. Many of these were indirectly re
sponsible for the Encyclical Letter "On the Holy
Spirit" issued in 1897 by Pope Leo XIII, directing at
tention to the sevenfold gifts of the Seirit (Isaiah 11)
and promoting a universal novena (9-day cycle of
prayer) to the Holy Spirit before Pentecost Sunday
each year, which influenced millions of Roman Cath
olics. (2) Numerous Mormons (Latter-day Saints) in
cluding founder Joseph Smith and organizer Brigham
Young have practiced glossolalia (though not in
cluded here in the statistics of prepentecostals). (3)
Charismatic groupings in new movements of the 19th
century, which have now become denominations that
define themselves as part of the Renewal; thus Sal
vation Army headquarters (London) states: "The
history of the Salvation Army (beginning in 1865) is
only intelligible as a work of the Holy Spirit. For this
reason, the Salvation Army could itself be called a
charismatic movement and its early meetings resem
bled charismatic meetings of today" (A. Bittlinger,
ed., TheChurch Is Charismatic, 1981:42). (4) Sanctified/
perfectionist Anglicans and Protestants in holiness
movements within the churches. Especiallyin the years
1855-1900, which saw the rise in the U.S.A. of the
doctrine of baptism in the Holy Spirit, the term
"prepentecostals" describes individuals with a
perfectionist or "second-blessing" "experience plus
related pentecostal phenomena but belonging as
members to antipentecostal, nonpentecostal, or pre
pentecostal denominations, particularly Holiness/Per
fectionist bodies, popular American revivalism, and
other denominations opposed to pentecostal phe
nomena (especially glossolalia), WhICh claim instead
that conversion ana sanctification (often termed
"infilling with the Spirit") are the only two nec
essary and complete experiences rromised to believ
ers. On the eve of the year 1900, this category included
(a) in the U.S.A. alone, several thousand scattered
glossolalists, 100,000 "come-outers" (adults in
Holiness split-offs and higher-life movements), and
over 1,000,000 White (with some Black) "loyalists"
with the sanctification/infilling experience, belonging
to Holiness, Wesleyan, and Methodist denomina
tions; and (b)' similar numbers abroad in Holiness/
Wesleyan/Methodist denominations and movements
and missions in Europe, South Africa, India, Chile,
et alia. (For a detailed treatment of the relation be
tween the Holiness and Pentecostal movements, see
H. V. Synan, The Holiness-Pentecostal Movement in the
United States, 1971.) Historically, the prototype pre
pentecostal has been regarded as the Anglican reviv
alist priest John Wesley (1703-1791). For this reason,
the first two words of Synan's study were deliberately
chosen as "John Wesley" (Synan 1971:13-"John
Wesley, the indomitable founder of Methodism, was
also the spiritual and intellectual father of the modern
holiness and pentecostal movements which have is
sued from Methodism within the last century"). The
best-known prepentecostal preacher before 1900 was
the evangelist Dwight L. Moody, whose preaching
from 1875 onward sometimes resulted in glossolalia
(Synan 1971:99; the term "pre-pentecostal" ap
pears to have originated in this passage). Before 1900
there were many such cases: thus, tongues were a
significant feature, according to some scholars, of the
Camp Creek holiness revival in North Carolina in
1896; other scholars produce contrary evidence.
For the years 1970-2000 on line no. 2, the statistics
refer mainly to similar "sanctified Methodists" and
other phenomenological pentecostals and quasipen
tecostals in these nonpentecostal denominations at
present (especially in Church of the Nazarene, Wes
leyan Church, Free Methodist Church, Salvation
Army), most of which differ from pentecostalism only
in the absence of tongues-speaking or in the absence
of a doctrine that tongues-speaking is the essential
evidence of baptism in the Holy Spirit. Most of these
prepentecostals are unrelated to, and are uninvolved
with, either Pentecostalism, or the Charismatic Move
ment, or the Third Wave of the 1980s; they do not
identify themselves by the terms "pentecostals,"
"charismatics," or "third-wavers." However, a
new complication by 1985 is that a number of these
denominations' largest congregations in the third world
have independently become Third-Wave; these are
not enumerated on line no. 2 but later in the tables,
on line no. 42 (Third-Wave Black!Non-White Evan
gelicals). Since by 1987 the total of members of Pen
tecostal denominations (the First Wave of the Renewal)
who have never spoken in tongues had risen to 65%,
and since members of the Charismatic Movement from
1950 onward (the Second Wave) also regard tongues
as a gift that some (but not all) may receive, it is logical
to include prepentecostals in the present enumera
tion, and the tables above therefore do so. In 1985
these prepentecostals are enumerated here as includ
ing 20% of the world's 6,092,000 members of 350 major
Holiness denominations plus 10% of the world's
31,717,000 members of 210 major Methodist denom
inations, plus 10% of the world's 4,227,000 Salvation
ists.
3. FIRST WAVE: PENTECOSTALISM. Pentecostals
are defined here as all associated with explicitly pen
tecostal denominations that identify themselves in ex
~licitly pentecostal terms (see definition of
'Pentecostals" near the beginning of these foot
notes), or with other denominations that as a whole
are phenomenologically pentecostal in teaching and
practice. Current practice in the U.S.A. is to analyze
the phenomenon as basically an American one, and
as orie distinct from Neopentecostalism (the Charis
matic Movement), and so to label the whole of de
nominational Pentecostalism worldwide by the parallel
or synonymous term "Classical Pentecostalism" .
126
In the present table, however, we are concerned more
to see the entire phenomenon as a global one requir
ing a different set of descriptive terms. We therefore
divide the movement into two major streams as shown
by two different spellings: (1) the term "Pentecos
tal" with a capital P denotes what we are terming
Classical Pentecostalism (which is mainly White-orig
inated), whereas (2) the term "pentecostal" with
a lowercase p refers to the huge phenomenon of Black!
Non-White/third-world indigenous pentecostalism
unrelated to Western Classical Pentecostalism (see
notes below on line nos. 6-12). To avoid excessive
repetition of the comprehensive adjective "Pen
tecostal/pentecostal" the adjective "pentecostal" is
often used below to denote the whole. Historically,
the First Wave developed out of Black slavery in the
U.S.A., the Evangelical (Wesleyan) Revival from 1738
in Britain, and the Holiness (Perfectionist) movement
in Britain, the U.S.A., and its worldwide missions in
the 19th century. Although many Pentecostal/pente
costal denominations had antecedents going back to
the 18th century, the year 1901 is usually quoted as
the year of origin of Pentecostalism because that is
when the movement took off on a massive universal
scale with widespread tongues and other pentecostal
phenomena. OHler scholars cite 1906 (Azusa Street),
for the same reasons. (This line's statistics are com
puted as the sum of line nos. 4, 21, 24.)
4. Denominational Pentecostals/pentecostals. In over
3,000 major recognized, clear-cut, wholly pentecostal
or wholly charismatic denominations of pentecostal
theology or practice or stance, committed as denom
inations to Pentecostal distinctives; there are also
thousands of minor or very small denominations, which
bring the grand total of all such denominations to
around 11,000, in 230 different countries. (This line
is comfuted as the sum of the 5 lines, nos. 5, 6,13,
14, 20. Note that the Non-White-originated segment
of this total (line nos. 5, 6, 20) preceaed the U.S.A.
White-originated segment histoncally (line no. 14) and
is today three times as numerous.
5. Non-White indigenous quasipentecostals. Appar
ent/seemingly/largely pentecostal or semi pentecostal
members of this 250-year-old movement of churches
indigenous to Christians in Non-White races across
the world, and begun without reference to Western
Christianity: estimated in 1970 as 60% (rising by 1985
to 75%) of all members of the over 1,000 Non-White/
third-world indigenous denominations, which, though
not explicitly pentecostal, nevertheless have the main
phenomenolo~cal hallmarks of pentecostalism (char
ismatic spirituality, oral liturgy, narrative witness/the
ology, dreams and visions, emphasis on filling with
the 'Holy Spirit, healing by prayer, atmospheric com
munication [simultaneous audible prayer], emotive
fellowship, et alia). These denominations are found
today in 170 different countries. The case for enum
erating adherents of these movements as pentecostals
has been fully made by W. J. Hollenweger in his writ
ings, most recently in "After Twenty Years' Re
search on Pentecostalism," International Review of
Mission (April 1986). Note that the term "indige
nous" as used here refers to the auto-origination of
these movements, begun among Non-White races
without Western or White missionary support.
6. Black/Non-White indigenous pentecostals. Black,
Non-White, or third-world Christians in over 800 ex
plicitly pentecostal denominations, indigenous to Non
White races in that they were begun without outside
Western or White missionary assistance or support.
There are four varieties: (a) U.S.A. Black denomina
tions including the largest, the Church of God in Christ
(begun 1895), and (b) over 750 third-world denomi
nations unrelated to foreign missions from Western
denominations (often being schisms out of them), in
140 different countries; bein6 joined more recently by
(c) networks of Non-White Independent charismatic
churches (as in Brazil, Argentina, Colombia, Nigeria,
India, et alia), and (d) since 1980, rapidly increasing
numbers of independent youth churches, video
churches, et alia, meeting in hotels, theaters, secular
halls, warehouses, shops, or in the open air. (Sum of
line nos. 7-12.) Most Pentecostal spokespersons in
the U.S.A. define variety (a) above as an integral part
of Classical Pentecostalism, although in this table we
give this term a more restricted definition (see line
no. 14). Our reasoning is that, seen in the total global
perspective, variety (a) above is far more accurately
located as the archetype of global Non-White pente
costalism. Furthermore, many Black pentecostals re
gard the terms "Pentecostal" and "charismatic"
as largely White in ori~in, and have traditionally pre
ferred the term "sanctified."
7. Indi6enous revivalist pentecostals. Be~n in 1783
in [amaica (Native Baptists, Revival Zionists, Shout
ers, Shakers, et alia), In 1860 in Trinidad and Tobago
(West Indies Spiritual Baptist Churches, National
Evangelical Spiritual Baptist Church, National Spir
itual Baptist Council of Churches), now in 400 de
nominations in 80 countries across the world; this
earliest variety of denomination remains a general one
without the refinements of theology and practice later
International Bulletin of Missionary Research
 developed in the next 5 lines, nos. 8-12).
8. Indigenous holiness-pentecostals, In some 60 de
nominations, teaching 3-crisis experience (conver
sion, sanctification, baptism in the Spirit); in 35 different
countries.
9. Indigenous baptistic-pentecostals. In 70 denomi
nations, teaching 2-crisis experience (conversion, bap
tism in the Spint); in 45 different countries.
10. Indigenous oneness-pentecostals. In 60 denom
inations practicing baptism in name of Jesus only; the
major such body with missions worldwide is the True
Jesus Church (begun in China, 1917). The first such
new denomination, a schism from the (mainly White)
Assemblies of God (U.S.A.), was the Pentecostal As
semblies of the World (1916). These bodies are found
in 38 countries today.
11. Indi$enous pentecostal-apostolics. In over 60 de
nominations in 18 countries; stress on complex hier
archy of living apostles, prophets, and other charismatic
officials.
12. Indigenous radical-pentecostals. In over 100 de
liverance-pentecostal denominations (similar to, and
defined as in, line no. 19), in at least 40 countries and
expanding rapidly. Most of the mushrooming new
youth churches, hotel churches, theater churches,
cinema churches, store churches, and open-air churches
are in this category.
13. Catholic Apostolics. 1832 schism (Irvingites) in
London ex-Church of Scotland (Presbyterian) stress
ing Catholic features, hierarchy of hving apostles,
glossolalia, and that all the New Testament charis
mata have now been restored; Old Apostolics: 1863
formation of Universal Catholic Church (Germany),
later renamed New Apostolic Church, emphasizing
the gifts of the Holy Spirit including prophecy, tongues,
interpretation of tongues, miraculous healing, sac
raments, hierarchy of 48 living Apostles (1980: 1,600,000
members worldwide). Total countries involved: 48.
14. Classical Pentecostals. As explained above, in this
global classification we define this as a blanket term
for those in 690 traditional Western-related denomi
nations which identify themselves as explicitly Pen
tecostal; almost all of White origin in U.S.A., but now
worldwide with adherents in all races, found in 200
countries (sum of line nos. 15-19). U.S.A. Pentecostal
spokespersons use a somewhat wider definition, which
identifies "Classical Pentecostals" (a term that dates
from 1970) with all denominational Pentecostals in
contrast to Neopentecostals (Charismatics); they
therefore include under this term the major early Black
pentecostal denominations in the U.S.A., notably the
Church of God in Christ with its 3 million members
today (which, however, we here classify under line
nos. 6, 8). In essence, our procedure is saying that
the whole phenomenon of denominational Pentecos
talism/pentecostalism is best understood when class
ified into the two subdivisions, (a) Black-originated
pentecostalism and (b) White-originated Pentecostal
Ism. As the better-organized and better-articulated
form, cate 90ry (b) then better merits the appellation
"Classical' Pentecostalism.
There has been a certain amount of blurred bound
aries and movement between Pentecostalism and the
Charismatic Movement. Thus in 1948 the Latter Rain
Revival (New Order of the Latter Rain) erupted among
classical Pentecostals in Saskatchewan, Canada, and
spread rapidly to Europe, U.S.A., and across the world.
It emphasized laying on of hands with prophecy, and
government by an order of living apostles; it began
Global Missions Broadcast (over radio); but from 1965,
it merged into the Charismatic Movement.
15. Holiness Pentecostals. Also known as Wesleyan
Pentecostals, or Methodistic Pentecostals, this was
the universal Pentecostal position until the 1910
Northern U.S.A. change (see note 18, below), and
still remains the major Southern U.S.A. position. It
is found today in 170 denominations worldwide,
teaching a 3-crisis experience (conversion, sanctifi
cation, baptism in the Spirit). First claimed glossolalia
manifestations: 1897 Fire-BaRtized Holiness Church,
1896 Church of God (Cleveland), 1906 Pentecostal
Holiness Church. Total countries involved: 95.
16. Pentecostal Apostolics. The 1904 Welsh Revival
under Evan Roberts, which is often regarded by Eu
ropean writers as the origin of the worldwide Pen
tecostal movement, prepared the way for British
Pentecostalism, especially Apostolic-~peteaching re
sulting in 1908 in the Apostolic Faith Church (Bour
nemouth), from which a schism in 1916 formed the
Apostolic Church (HQ in Wales). Apostolics are now
found worldwide in 55 denominations, stressing com
plex hierarchy of living apostles, {'roJ?hets, and other
charismatic officials. Total countries Involved: 35.
17. Oneness-Pentecostals, In 90 denominations in 57
countries; termed by outsiders Unitarian Pentecostals
or Jesus-Only Pentecostals, but calling themselves
Oneness-Pentecostals or Jesus Name 'Pentecostals:
baptism in name of Jesus only; widely accepted ec
clesiastically as Evangelicals but theologically as modal
monarchians; since f920 they have included 25% of all
Pentecostals in the U.S.A. The major denomination
is the United Pentecostal Church, a 1945 union of the
July 1988
Pentecostal Assemblies of Jesus Christ (1913) and the
Pentecostal Church (1916). In contrast to this empha
sis within denominational Pentecostalism, the Char
ismatic Movement has remained explicitly trinitarian
throughout.
18. Baptistic-Pentecostals. Mainline Classical Pente
costals teaching "finished work" or 2-crisis expe
rience (conversion, baptism in the Spirit); in over 350
denominations in 180 countries. This category also
includes quasidenominational networks such as Full
Gospel Fellowship of Churches and Ministers Inter
national (begun 1962; 425 churches). Scores of Pen
tecostal denominations trace their origin to the 1906-9
Azusa Street Revival in Los Angeles, U.S.A., under
Bishop W. J. Seymour et alia, at which thousands first
spoke in tongues; but the "finished work" teach
ing (combining conversion with sanctification or
"second blessing") of W. H. Durham in 1910 shifted
many Northern U.S.A. Pentecostals out of the Wes
leyan 3-crisis teaching into the 2-crisis position now
known as Baptistic Pentecostalism. The first new de
nomination to hold this position was the Assemblies
of God, founded in 1914, which with its foreign mis
sion work now in 118 countries is by far the lar~est
Pentecostal worldwide denomination. Its meticu
lously kept annual statistics for each country form
Pentecostalism's most solid body of statistical data
and hence the main documentation for the Renewal's
phenomenal growth. This denomination's growth can
be briefly summarized as follows: AoG (U.S.A.) home
and overseas adherents (adult baptized persons usu
ally over 18 years), whom the AoG enumerates under
two heads: (a) "Baptized members," which refers
only to adults who have taken the further steJ? after
baptism of formally joining a local church and SIgning
to its rules and conditions; and (b) "Other believ
ers," which refers to other baptized adults who have
not yet taken this step, or do not intend to: these
adherents have risen from 1,499,241(1960) to 3,800,965
(1970), to 5,833,977(1975), 10,562,541 (1980), 15,258,629
(1985) and to 16,376,818 (1986). Adding children and
teenagers, the total AoG world community in 1985
was 43.7% larger at 21,930,500, increasing annually by
6.2% (1,360,000), to 23,290,000 in 1986.
19. Radical-Pentecostals, Perfectionist-Pentecostals,
Free Pentecostals, Deliverance-Pentecostals, Reviv
alist-Pentecostals, teaching 4-crisis experience includ
ing deliverance/ecstatic-confesslon/ascensionl
perfectionism/{'rophecy; in over 40 denominations, in
over 30 countnes and rapidly expanding.
20. Chinese house-church pentecostals. A strong tra
dition beginning in 1906, widespread by 1955, ex
panding rapidly throughout mainland China by 1982;
by 1985, almost 25% 01 all Protestants were ton~ues
speakers; estimates of the proportion of all Chinese
Christians who are phenomenologically pentecostalsl
charismatics range from 50% to 85%, in large numbers
and networks of de-facto independent pentecostal or
charismatic churches.
21. Isolated radio pentecostals. Those in isolated re
gions with no denominations or churches, whose on
going corporate Christian life derives only from foreign
radio broadcasts (sum of line nos. 22-23).
22. White pentecostal radio believers. Converts
through Christian radio in 10 Communist countries.
23. Non-White indigenous radio believers. Converts
through Christian radio in 65 countries closed to for
eign missions or overt evangelism.
24. Postpentecostals. Former members of Pentecostal
denominations who have left to join nonpentecostal
denominations (due to marriage, family moves, job
transfers, upward mobility, new interests in liturgy
and theology, et alia), but who have not renounced
their pentecostal experience, and who still identify
themselves as pentecostal. Example: postpentecostals
formerly members of the International Pentecostal
Holiness Church are nowadays estimated at 450,000
in the U.5.A. which is three times IPHC's present
membership of 150,000.
25. SECOND WAVE: CHARISMATIC MOVE
MENT. Charismatics (or, until recently, Neopente
costals) are usually defined as those baptized or
renewed in the Spirit within the mainline nonpen
tecostal denominations, from its first mass stirrings
in 1918 in Africa on to the large-scale rise from 1950
of the Charismatic Movement (initially also termed
Neopentecostalism to distinguish it from Classical
Pentecostalism), who remain within their mainline
nonpentecostal denominations; but the term also in
cludes recent schismatic or secessionist bodies and
other independent churches, which since 1950 have
clearly arisen in the context of the Charismatic Move
ment (later called the Charismatic Renewal). The exact
definition used here is given above near the beginning
of these footnotes. Note that many individuals and
groups in the mainline churches had already received
baptism in the Spirit without publicity for many years
before the usually quoted beginning dates of 1950,
1959, 1962, 1967, etc. (This line's statistics are com
puted as the sum of line nos. 26, 33, 34, 37, 38.)
26. Mainline charismatics (active). Active members
regularly (weekly, or once a month or more) involved
127
in prayer groups within the Charismatic Movement
in the older mainline denominations (sum of line nos.
27-32). During the period 1906-1950, many thousands
of mainline clergy and hundreds of thousands of laity
received the pentecostal experience and spoke in
tongues, but many were ejected and later JOIned the
Pentecostal denominations. By 1987 the Renewal had
penetrated every one of the Christian world's 156 dis
tinct ecclesiastical confessions, traditions, and fami
lies, with charismatics within every tradition.
27. Anglican charismatics. Anghcan pentecostals,
begun 1907 with clergyman A. A. Boddy (Sunder
land, England); then 'from 1918, due to the global
influenza pandemic, numerous rrayer and healing
groups in the Anglican church 0 NIgeria, inter alia;
then from 1925 the Spirit Movement (Aladura), which
was then expelled and seceded as today's African
indigenous churches (with total membership of 32
million, here enumerated in line nos. 5-6); subse
quently, numerous isolated clergy and grouEs in sev
eral countries up to U.S. Episcopalian Agnes Sanford's
healing ministry from 1953, priests R. Winkler in 1956
and D. Bennett in 1959, Blessed Trinity Society (1961),
and Church of England clergyman M. C. Harper in
1962 (who then founded Fountain Trust in 1964); in
18 countries b}' 1978, expanding to 95 countries by
1987 (with 850,000 active adherents in U.K. served by
Anglican Renewal Ministries (ARM); 520,000 (18% of
all Episcopalians) in U.S.A. served by Episcopal Re
newal Ministries; with branches of ARM in other
countries also). Much of this expansion is due to a
unique structured international charismatic ministry
body, SOMA (Sharing of Ministries Abroad), begun
1979, which now covers 17 of the 31 Anglican Prov
inces worldwide and partially covers 9 more, working
by 1987 in 50 countries.
28. Protestant charismatics. 1909 Lutheran prayer
groups in state churches (Germany), 1918 charismat
ICS in African countries secede to form AICs (African
indigenous churches), 1931 Reformed groups related
to 1946 Union de Priere (south of France), 1932 char
ismatic revival in Methodist Church (Southern Rho
desia) leading to massive AACJM schism, 1945
Darmstadt Sisters of Mary (Germany), 1950 Dutch
Reformed Church (Netherlands); 1950 origins of Prot
estant neopentecostals in U.S.A.; 1958 large-scale
neopentecostal movements in Brazil's Protestant
churches (Renovacao): in 38 countries by 1978, and
in 130 by 1987. Some representative figures: East Ger
many, 500,000 participants (7% of all members) in state
Lutheran church.
29. Orthodox charismatics. Contemporary succes
sors of scores of charismatic movements within Rus
sian Orthodox Church dating from Spiritual Christians
(A.D. 1650);also charismatics in Greek Orthodox Church
in Greece, and Eastern and Oriental Orthodox churches
in U.S.A. (1967, Fr. A. Emmert, who by 1987 had
become a Melkite Catholic convert), Canada, Aus
tralia, Lebanon, Uganda, Kenya, Tanzania, Egypt, and
some 30 other countries. Agency: Service Committee
for Orthodox Spiritual Renewal (SCOSR). A recent
significant development is the rapid spread of the
Brotherhood of Lovers of the Church, a charismatic
renewal within the Armenian Apostolic Church in the
U.S.S.R. Despite these stirrings, Orthodox authorities
have generalfy harassed charismatics relentlessly, this
hostility being due to the Orthodox assertion that they
never lost the Spirit or the charismata.
30. Catholic charismatics. Catholic pentecostals, in
Roman Catholic Charismatic Renewal, begun with early
stirrings in third-world countries (Africa, Latin Amer
ica), then definitively in 1966in U.S.A.; in 1987, 60,000
prayer groups in 140 countries worldwide (in U.S.A.
10,500 Enghsh, Vietnamese, Korean, Filipino, Hai
tian, Hispanic, and several other language groups).
Since 1978 there have been National Service Com
mittees in over 80 countries unitins Catholic charis
matics as well as two streams of different emphasis
in the U.S.A. and several other countries: (a) that
centered on Word of God Community (Servant Min
istries, University Christian Outreach, New Covenant
magazine, in Ann Arbor, Mich., with overseas com
munities and work in Belgium, Honduras, Hong Kong,
India, Indonesia, Lebanon, NicaraSl!a, Northern Ire
land, Philippines, South Africa, Sn Lanka) with coh
esive, authoritarian leadership, which originated
ICCRO in Brussels, Belgium; and (b) that centered on
People of Praise Community (South Bend, Ind.), IC
CRO after its relocation in Vatican City in 1985, and
a wide international network of covenant communi
ties, with a less authoritarian structure and leadership
style. Priests. Since 1974some 5% of U.S.A. priests have
been active in the Renewal, with a further 5% now as
postcharismatics. Priests are less involved than bish
ops; foreign missionaries are more involved than home
clergy.
A fivefold statistical typology. With a mushrooming
movement such as this it is essential to understand
the exact definition of each and every statistic that is
generated, published or quoted. As the Charismatic
Movement s best-documented membership data,
Catholic statistics each refer to one of the following
five types or categories, (a) to (e). The first category
is the basic grassroots head count, which is of adults
only; the following four categories are then derived
from it. The first three categories refer to adults only
(over 18 years old); the last two categories are de-
mographic totals induding children and infants. These
last two are just as important because the whole Re-
newal is not a movement of isolated adults but is
largely a family movement in which children cannot
be ignored,
(a) Weekly-attending Catholic charismatics. These are
defined as those adults actually attending (involved
inlenrolled in/participating in) the Movement's offi-
dally recognized prayer meetin~ regularly every week.
These have been called the 'shock troops" of the
movement. Official membership was enumerated by
ICCRO in 1986 at 4 million weekly-participating adults
worldwide (Latin America 2 million in 21 countries;
North America and Caribbean 1.2 million; Middle East,
Asia, and Oceania 400,000 in 26 countries; Europe
300,000 in 22 countries; Africa 100,000 in 29 countries).
(b) Active Catholic charismatics. Theseare defined as
adults attending the Movement's prayer meetings once
a month or more, enumerated at 7 million worldwide
in 1986 (including the 4 million in category (a) above).
(c) Total inoolvetf Catholic charismatics. During its 20
years of existence, the renewal is known to have influ-
enced the lives of over 30 million adult Catholics who
have become baptized in the Spirit (fillures from IC-
CRO et alia). This category clearly Includes those
enumerated under categories (a) and (b) above.
To all these statistics of adults must now be added
their children and infants, to get demographic figures
or family figures which can be directly and Iegiti-
mately compared with secular population figures, and
also with standard Catholic statistics of baptized Cath-
olics, which always include children and infants. Two
more categories result, as follows. (d) Active Catholic
charismatic total community. This is defined as monthly-
attending adults plus their children and infants,
enumerated in this table (in the statistics on line no.
30) at 10.1 million in 1988. Lastly, (e) Total Catholic
charismatic demographic community. This is defined as
consisting of two distinct figures: (I) the 10.1 million
active community of category (d) above (line no. 30),
plus (iI) 53.4 milfion Catholic postcharismatics (those
Irregular, or less active, or annually active, or formerly
active, or inactive, or elsewhere active, defined and
enumerated here in line no. 36). Together these two
constitute the total Catholic charismatic demographic
community, amounting to SOmillion in 1985, increas-
ing to 63.5 million by 1988.
31. Old Catholic charismatics. Mainly within Old
Catholic Churches in Netherlands, U.S.A., and 10
other countries. At its origin in the Netherlands in
the 1723 Schism of Utrecht, the Jansenist Church (later
Old Catholic Church) specifically embraced "signs
and wonders" (miracles, healings, supernatural signs,
spiritual gifts).
32. Black charismatics. Black neopentecostals within
U.S.A. Black Baptist and Methodist denominations in
around 20 countries, who identify themselves with
the Charismatic Movement.
33. Radio/television charismatics. Those whose wor-
ship life is centered only on radiolTV Pentecostal or
charismatic preachers and is unrelated to the numer-
ous local churches and charismatic fellowshir.s nearby.
34. Mainline postcharismatics. Self-identified char-
ismatics within mainline nonpentecostal denomina-
tions who are no longer regularly active in the
Charismatic Movement but have moved into other
spheres of witness and service in their churches (sum
of line nos. 35-36). A detailed explanation of this phe-
nomenon is given above in line no. 30.
35. Protestant postcharismatics. Charismatics for-
merly active in Renewal, now inactive but in wider
ministries; these inactive persons are much fewer than
inactive Catholics because of the more developed
teaching, pastoral care, and ministry opportumties
offered by the 20 or so organized denormnational re-
newal fellowships in the U.S.A. and their counter-
parts in Europe. An indication of the rapid turnover
In membership is the fact that 25% of the 12,000 atten-
ders at the Lutheran ILCOHS annual charismatic con-
ferences in Minneapolis (U.S.A.) are first-timers, which
implies an average 4-year turnover.
36. Catholic postcharismatics. Charismatics formerly
active in Renewal (for average turnover pt;riod of 2
to 3 years of active involvement in officially recog-
nized Catholic charismatic prayer group,s), now In
wider ministries; inaccurately called 'graduates"
or "alumni" of Renewal; in the U.S.A., these con-
sist of 9 million inactive in addition to the 700,000
active adults or 1 million weekly-active or 2 million
monthly-active Catholic charismatic community in-
cluding children. Added to active persons (line no.
30) this means that in 1985 Catholic charismatics
worldwide numbered SO million (5.8% of the entire
Roman Catholic Church, rising to over 9% by A. D. 2(00).
A detailed explanation is given in line no. 30. A num-
ber of Catholic theologians hold that Spirit baptism
is as irreversible as water baptism.
37. Messianic Jewish charismatics. Some 2% of all Jews
(350,000) are believers in Jesus Christ (Yeshua the
MashiachlMessiah), also known as Jewish Christians,
Christian Jews, Hebrew Christians, or Messianic Jews
(the latter being those who emphasize Jewish roots
and rituals). Of the 1SO,OOOMessianicJews,75% (110,000)
identify themselves as charismatic, particularly in the
53 churches of the Union of Messianic Jewish Con-
gregations (U.S.A.); other charismatics are found in
Britain (London Messianic Fellowship), France (Paris),
Italy, U.S.S.R. (aided by Finnish Lutheran Jewish mis-
sions broadcasts), Argentina, Israel (3,000, including
Beth Emmanuel, Tel Aviv). A smaller number of other
Jewish charismatics are found in Pentecostal denom-
inations (Assemblies of God with 37 centers in U.S.A.,
International Church of the Foursquare Gospel, et
alia), or in AnglicanlCatholiclProtestant chansmatic
groupings, so are classified here under line nos. 14,
27, 28, 30, et alia.
38. White independent charismatics. Independent
charismatic churches that either have separated from
the charismatic renewal in parent mainline denomi-
nations (thus SO% of all Presbyterian charismatics in
U.S.A. are known to have left to join these new
churches), or have recently been founded indepen-
dently (though from out of the same milieux), all being
either independent congregations or in loose net-
works, and all being mainly or predominantly of White
membership (Europeans, North Americans): espe-
cially in house church movements in England (Res-
toration, and five other major groupings), Scotland,
Norway, Sweden (many, including Rhema Fellow-
ship), Denmark, Hungary, Poland, France (several
communities), Switzerland, Spain (Witnessing),
Netherlands (many), New Zealand, South Afnca
(many, including International Fellowship of Char-
ismatic Churches, with 300 churches, Hatfield Chris-
tian Centre [162 churches], etc.), Soviet UnionlU.S.S.R.
(in Central Russia, Northern Russia, Ukraine, Baltic,
Georgia, et alia), U.S.A. (60,000 recently formed
churches in several major groupings or networks, with
some overlap: International Fellowship of Faith Min-
istries [2,000 churches], International Convention of
Faith Churches and Ministries [495 churches; in Tulsa],
Faith Christian Fellowship International [1,000 or-
dained ministers], MelodyIand Christian Center, Peo-
ple of Destiny, International Communion of
Charismatic Churches [former classical Pentecostals,
very large, fastest growing network in 1988], Network
of Christian Ministries [Latter Rain emphasis], Fel-
lowship of Christian Assemblies [101 churches], Mar-
antha Christian Churches [57 churches], Fellowship
of Covenant Ministers & Churches [250 churches],
Association of Vineyard Churches [200 churches,
founder John Wimber; note that he and the churches
regard themselves as third-wavers rather than char-
ismatics, though most observers hold the reverse is
truer], National Leadership Conference, Charismatic
Bible Ministries [1,500 ministers], Word Churches
[Word of Faith Movement], Calvary Ministries Inter-
national [200 churches], Local Covenant Churches
[Shepherding], Rhema Ministerial Association [525
churches], lnternational Ministers Forum [500
churches], Full Gospel Chaplaincy [1.5 million inde-
pendent charismatics], Christ for the Nations [600
churches], Abundant Life Community Churches [25
churches], et alia). There are similar movements, re-
lated and unrelated, in over 40 other countries also.
39. THIRD WAVE: MAINSTREAM CHURCH RE-
NEWAL. These terms describe a completely new wave
of the 20th-century Renewal in the Holy Spirit gath-
ering momentum in the 1980s with no direct affiliation
to either Pentecostalism or the Charismatic Move-
ment. Participants belong to mainline nonpentecostal
denominations (Evangelical and others); see exact def-
inition near beginning of these footnotes (mainstream
= "the middle of a stream, where the current is
strongest"). (This line's statistics are computed as the
sum of line nos. 40, 43; which is the sum of line nos.
41,42, 43.) Note that large numbers of phenomeno-
logical charismatics (in Korea, East Germany, Poland,
et alia) do not identify themselves as either pente-
costal or charismatic, and instead exhibit a marked
rejection of pentecostal terminology.
40. Mainstream third-wavers. Persons in mainline
non pentecostal denominations, recently filled with or
empowered with the Spirit but usually nonglossolalic,
who do not identifx themselves with the terms
"pentecostal" or 'charismatic." Because they
demonstrate the charismata and the phenomena of
pentecostalism, they are also being termed (by out-
side observers) "quasicharisrnatics" or "neo-
charismatics" (sum of line nos. 41-42).
41. Third-Wave White Evangelicals. As no. 40; main-
line Evangelicals (U.S.A., U.K.) who have recently
begun to demonstrate gifts of the Spirit (with tongues
in many instances) but who do not join the First Wave
(pentecostals) or Second Wave (charismatics), nor
identify with them, and instead describe their move-
ment as the Third Wave; many unorganized indi-
viduals, but also increasingly organized intraden-
ominational bodies with their own periodicals such
128
as Fulness Movement (2,000 Southern Baptist pas-
tors). This movement is strongest in the U.S.A. be-
cause Evangelicals there opposed the earlier
Charismatic Movement in reaction against its em-
phasis on the miraculous, whereas a number of influ-
ential Evangelicals in Britain and Europe publicly
endorsed and supported charismatics as early as 1%5.
42. Third-Wave BlackINon-White Evangelicals. As
nos. 40-41, but rapidly spreading by 1987 among Af-
rican, Asian, and Latin American Evangelicals; this
category includes many large, widely known or out-
standing third-world churches and congregations be-
longing to nonpentecostal denominations founded by
nonpentecostai or even antipentecostal mission boards
from Europe and North America. Among the most
prominent of such congregations are four from Korea:
Sung Rak Baptist Church, Seoul (at 25,000 members
the largest SOuthern Baptist-related congregation in
the world until its secession in September 1987);Cen-
tral Evangelical Holiness Church, Seoul (at 6,000
members the largest Holiness congregation in the
world); and the world's two largest Methodist con-
gregations, in Inchon and Seoul (25,000 members each).
A.J.J of these congregations exhibit charismatic and
pentecostal phenomena.
43. Crypto-charismatics, Persons in other mainline
confessions recently filled with the Spirit but not join-
ing either pentecostal denominations or the mainline
Charismatic Movement, nor linking up with Third-
Wave Evangelicals; including those who for reasons
of family security in closed countries do not reveal
their charismatic experience.
44. Total all pentecostal/charismatic church mem-
bers. Sum of line nos. 3, 25, 39 (the Three Waves of
Renewal), plus no. 2; i.e., the sum of line nos. 2, 4,
21, 24, 26, 33, 34, 37, 38, 40, 43.
45. Total as % of world's church-member Christians.
Computed as line no. 44 divided by line no. 81, times
100. For columns 22-29, the figures are percentages
of continentwide church-member Christians. The high
figure for East Asia is due mainly to China and Korea.
46. PROFESSING PENTECOSTALS/CHARISMAT-
ICS. All Christians who identify themselves or regard
themselves as, or profess to be, pentecostals or char-
ismatics or quasi pentecostals or neocharismatics or
crypto-charismatics or third-wavers.
47. Pentecostals/charismatics unaffiliated to churches
or groups. Professing pentecostals/charismatics who
do not, or do not yet, belong to pentecostal or char-
ismatic or third-wave organized churches or groups
or communities or denominations. Large numbers be-
come pentecostals/charismatics in personal experi-
ence several weeks, months, or even years before they
find a church or group and get enrolled and therefore
enumerated. They can be estimated, as here, by care-
ful comparison of those professing with those affili-
ated (enrolled).
48. Total all professing pentecostals/charismatics. Sum
of line nos. 44, 47.
49. Total as % of whole world's Christians. Computed
as line no. 48 divided by line no. 80, times 100.
SO. CHURCHES, CONGREGATIONS AND HOUSE
GROUPS. All distinct organized local congregations,
worship centers, parishes, fellowships, or groupings
of all kinds, which are explicitly identified WIth or
attached to the Renewal. Megachurches. A majority of
the 50 or so largest megachurches (the world's largest
single congregations, each with over 50,000 members)
are pentecostal/charismatic. The largest Protestant
church is Full Gospel Central Church, Seoul, Korea,
with 600,000 members by 1988.
55. Classical Pentecostal churches. Largest group-
ing. Assemblies of God (U.S.A. and overseas): churches
excluding outstations (1985)77,976, (1986)92,355(15.6%
per year increase).
61. Total all pentecostal/charismatic churches/groups.
Totals of the ten distinct categories shown in the table
as the sum of line nos. 52-60.
62. PENTECOSTAL/CHARISMATIC FINANCE
AND GIVING (in U.S. $, per year). Defined as in
article "Silver and Gold Have I None," in Inter-
national Bulletin of Missionary Research (October 1983),
p. ISO.
70. PENTECOSTAL/CHARISMATIC AGENCIES
AND INSTITUTIONS. Defined as in WCE (1982)pp.
93-95, 830, 844.
71. Service agencies. National, countrywide, re-
gional or international bodies, parachurch organiza-
tions and agencies which assist or serve the churches
but are not themselves denominations or church-
planting mission bodies. (Defined in WCE p. 95, with
listing of 61 categories in Part 13.) Among the most
significant categories are (a) Pentecostal agencies
(missions, evangelism, publishing, etc.), (b) denom-
inational charismatic agencies: Anglican Renewal
Ministries (U.K.), Eriscopal Renewal Ministries
(U.S.A.),lnternationa Catholic Charismatic Renewal
Office (Vatican City), National Service Committees for
the Catholic Chansmatic Renewals (in over 80 coun-
tries), and 100 more such bodies, (c) global mission
agencies: SOMA, Advance, AIMS (with 75 member
mission agencies) and other missionary bodies serv-
International Bulletin of Missionary Research
ing the Cha risma tic Movem ent , and (d) Third-World
mission agencies: over 300 locally organized an d sup
por ted cha rismatic sending bodie s. One of th e fastest
gro wing varieties of renewa l age ncy is TV prod uction
orga nizations, numberi ng over 500 by 1987 .
72. Institutions. Major pent ecostal/charismatic church
ope rated or -related institution s of all kinds , i.e., fixed
centers with pre mises , plant, and perm an ent staff,
exclud ing ch urch buildings, wor shi p centers, church
headquarters or offices; including high school s, col
leges, uni versities, medi cal centers, hospit als, clinics,
presses, booksh op s, libraries, radi o/TV' stations and
studios, con ference cen ters, stud y centers, resea rch
centers , seminaries, religio us com munities (monas
teries, abbeys, convents, hou ses), etc. (Defined in WCE
pp . 93--94.) Many of th ese hav e been origina ted by
Pent ecostal bodi es, and a growing nu mber by main
line cha risma tics. But in countries where new ini tia
tives are prohi bited or repressed (e.g ., Eas t Germany,
Poland), th ou sands of traditio nally Christian insti
tu tions have been infiltr ated and virtually taken over
by charismatics. Charismatic covenant communities. Since
1958 (Community of Jesus, Cape Cod , Mass., no w
with 900 member s) and 1965 (Episcopal Church of the
Redeemer, Hou ston , Tex.), reside ntial communities
committed to in ten tiona l corpo rate charismatic life,
service and mission , mainly ecumenical or interd e
nomin ation al, with ma rried couples an d families as
well as celiba tes , have arise n in 50 coun tries across
th e world (see list of Catholic-origi na ted communi
ties, in note under line no . 30). Size va ries from under
20 persons each to 4,000 (Emmanuel Community, Paris,
Fran ce, begun 1972). Total commu niti es in 1987: some
2,000, with ove r qu art er of a million memb ers. A very
detailed survey IS given by P. Hocken , "The Sig
nificanc e of Charisma tic Communities," in P. Elbert,
ed ., Charismatic Renewal in the Churches (forth comin g).
73. Total all parachurch/service agencies and insti
tutions. Sum of line nos. 71-72.
74. PENTECOSTA L/CHARISMATIC WORKERS .
Full-time ch urch work er s, pastors, clergy, min isters,
evangelists, mission aries, executives, administra tors,
bish op s, mod erators, churc h leaders, et alia . (Define d
as in WCE, pp . 94-95 .)
75. Nationals (pastors, clergy, evangelists, et alia).
Some representativ e statistics: (1) Pentecostalism. As
se mblies of God (U.S.A. and ove rseas) crede n tialed
mini sters 111,788 (1985), 121,425 (1986), ann ua l in
creas e 8% per year. (2) Charismatic Movement. Percent
age of charismatics <.mong clergy (some representative
figures ): (Eas t Ge rma ny) Bun d d e r Evangelisc h e
Kirche n in der D.D .R. (state Luth eran church): 500
pastors (10% of allclergy) are charismatics. (U.K.)Chu rch
of England : 25% of all 17,000 clergy. (U.S.A.) Episcopal
Ch urch in th e U.S.A .: 21% of 14,11 1 clergy are in
volved, and 64% receive ERM period icals. Luth eran
Church Missouri Syno d: 400 ou t of 6,000 clergy are
cha rismatic; several clergy hav e been unfrocked since
1970. Man y ecumenical and evange lical parachurch
age ncies have 20-60% cha risma tics on staff.ln the 2,000
or so Pent ecostal age ncies , virtua lly all staff are Pen
tecostal.
76. Aliens: foreign missionaries. These include Pen
tecostals, and th e follo wing varieties of charismatic s
(renewed in the Spirit): (1985) 25% of all Ang lican for
eig n mission aries, 20% ofall RCs, 40 % of all Protestant s
(60% ofW EC, 42% of ABCIM, etc.); by A . D . 2000, these
figures are likely to have increased at least to 50% of
Anglican s, 25% of RCs, 50% of Prot estants, and 90% of
th ird-world mission aries. (See d efinition s of foreign
mission aries in WCE, pp . 92-93 .)
77. Aliens: sho rt-termers. Defined as full-time work
ers, mission aries, volunt eers, or others wh o go abroad
for less th an a two -year period (us ua lly one yea r or
th ereabou ts).
78. Total all pentecostal/charismatic full-time work
ers. Sum of line nos. 75, 76, 77.
79. WORLD CHRISTIANITY. The following two lines
supply th e context of the world total of all Christians .
80. Christians (all varieties> . Tota l all Christians , i.e.,
professing Christians plu s crv pto-Chris tians (or affil
iated Chnstian s plus nom inal Christians) . See Global
Table 4 in World Christian Encyclopedia (1982), p . 6,
upda ted in Barrett, "Status of Global Mission, 1988,"
International Bulletin of Missionary Research (january
1988), p. 17, line 9.
81. Affiliated church members . Pers on s (adults and
child ren) on th e rolls of th e ch urches and so of or
ganized Christianity, as defined in "Statu s of Global
Mission , 1988," p . 17, line 21.
82. WORLD EVANGELIZATION. This last section
is added becau se it has always been the focus and
goal of th e movem ent as a whol e.
83. Unevangelized populations. Total person s in the
world wh o hav e never heard the nam e of Jesu s Christ
and rem ain unaware of Chr istianity, Chri st, and the
gos pel.
84. Un evangelized as % of world. Line no . 83 divided
by world population, times 100.
85. Unreached peoples with no churches at all. Eth
nolinguist ic peoples among wh om no churches of any
kind have yet been organized or begun.
86. Unevangelized non-Christian or anti-Christian
megacities. Cities of over 1 million population that
are predominantly Mu slim, Hindu, Buddhist, Marx
ist, or of other non- Christian persuasion. Anti-Chris
tian ci ties ar e th ose that ar e actively h ostile to
Chris tiani ty, evange lism, mission , and missionaries.
87. Une vangelized persons to each pentecostal/char
ismatic. Co mpu ted as line no . 83 divided by no . 48.
88. World evangelization global plans since A.D . 30.
Grand total of all di stin ct plan s and prop osals for
accomplishing world evangelizati on made by Chris
tian s since A . D. 30 . Most of th ese are each de scribed
in D. B. Barre tt, Cosmos, Chaos, and Gospel: A Chro
nology of World Evangelization from Creation to New Cre
ation (Birmingham, Ala.: New Hope , 1987). All 770
are listed , enume ra ted, des cribed, anal yzed, and in
terpret ed in D. B. Barrett and J. W. Reap som e, Seven
Hundred Plans to Evangelize the World: The Rise of a
Global Evangelization Movement (New Hope, 1988).

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