structural:reformatting, structural:expansion
1960–present

Before the 1960s, most non-Pentecostal Christians who experienced the Pentecostal baptism in the Holy Spirit typically kept their experience a private matter or joined a Pentecostal church afterward. The 1960s saw a new pattern develop where large numbers of Spirit baptized Christians from mainline churches in the US, Europe, and other parts of the world chose to remain and work for spiritual renewal within their traditional churches. This initially became known as New or Neo-Pentecostalism (in contrast to the older classical Pentecostalism) but eventually became known as the Charismatic Movement. While cautiously supportive of the Charismatic Movement, the failure of Charismatics to embrace traditional Pentecostal teachings, such as the prohibition of dancing, abstinence from alcohol and other drugs such as tobacco, as well as restrictions on dress and appearance following the doctrine of outward holiness, initiated an identity crisis for classical Pentecostals, who were forced to reexamine long held assumptions about what it meant to be Spirit filled. The liberalizing influence of the Charismatic Movement on classical Pentecostalism can be seen in the disappearance of many of these taboos since the 1960s, apart from certain Holiness Pentecostal denominations, such as the Apostolic Faith Church, which maintain these standards of outward holiness. Because of this, the cultural differences between classical Pentecostals and charismatics have lessened over time. The global renewal movements manifest many of these tensions as inherent characteristics of Pentecostalism and as representative of the character of global Christianity.