Evangelical
The holiness movement
The junction the corpus was missing. Everything Pentecostal descends through here, and the doctrine that made Azusa possible was in place forty years before it.
In its own terms
What this body is doing
Carried as a node rather than as a body with positions, because the corpus holds no primary text of its own for it and will not invent one. Its importance to this section is structural: the teaching that there is a second, definite work of grace after conversion — sought at a camp meeting, evidenced in the life of the believer — is what Azusa inherited and modified. The Pentecostal claim was not that a second blessing exists but that speaking in tongues is its evidence.
Recording it as a junction is also what makes the chart honest about a two-century gap it used to hide. Before this node, the tree ran an edge from the Church of England in 1534 to Azusa Street in 1906 and said nothing about what happened in between.
Where it stands in the tree
Descent
Separated from
Methodist · 1867A revival inside Methodism that its parent body increasingly declined to host, over entire sanctification as a second definite work of grace and over how much of the camp meeting a settled denomination could absorb.
Bodies that separated from it
- Pentecostal and charismatic1906
Not a schism from one body but a revival out of many, conventionally dated to Azusa Street. What was new was not the pursuit of a second work of grace, which the holiness movement had taught for forty years, but the insistence on a particular evidence for it.
The same questions asked of every body
What the corpus cannot yet say
This body is carried without positions, on purpose. It is either a junction in the tree — a stage every later body descends through rather than a party to the argument — or one the corpus holds no primary text for. Filling six answers in from general knowledge would produce exactly the confident, uncitable summary this site exists against.
Are the gifts still given?
Not established here. Not an exorcism question, and the one that decides the rest. A body holding the gifts ceased with the apostles has no room for a deliverance ministry; a body holding they continue has no reason to license one.
Who may act?
Not established here. The first thing a rite settles, usually in its opening rubric, and the sharpest divide between an office and a gift.
What counts as evidence?
Not established here. Where a tradition decides it is dealing with a spirit rather than an illness, a grief, or nothing at all.
Where is the spirit?
Not established here. All four inherit gospel scenes in which spirits are in people. What each adds beyond that is the largest difference between them.
Whom do the words address?
Not established here. A formal difference a reader can check by counting clauses rather than by weighing tone.
What restraint is written in?
Not established here. Every one of these traditions knows the practice can harm. What each does about that is what popular accounts leave out.
What closes the matter?
Not established here. Whether the encounter ends, and who declares it, separates a rite from an ongoing practice.
This page records what a body holds and where that is written down. It takes no position on whether any of it is true, and nothing here is instruction — the rites are described by what they contain, never as something to follow.