Unlike Pentecostals, Evangelicals and Fundamentalists generally do not believe that physical healing is within the anointing.

Pentecostals believe in both a literal heaven and hell, the former for those who have accepted God's gift of salvation and the latter for those who have rejected it.

The majority of Pentecostals believe that at the moment a person is born again, the new believer has the presence ( indwelling ) of the Holy Spirit.

While the Spirit dwells in every Christian, Pentecostals believe that all Christians should seek to be filled with him.

Pentecostals believe that the baptism with the Holy Spirit is available to all Christians.

Citing instances in the Book of Acts where believers were Spirit baptized before they were baptized with water, most Pentecostals believe a Christian need not have been baptized in water to receive Spirit baptism.

However, Pentecostals do believe that the biblical pattern is " repentance, regeneration, water baptism, and then the baptism with the Holy Ghost ".

Pentecostals believe that prayer is central in receiving healing.

Besides prayer, there are other ways in which Pentecostals believe healing can be received.

Pentecostals are continuationists, meaning they believe that all of the spiritual gifts, including the miraculous or " sign gifts ", found in 1 Corinthians 12: 4-11, 12: 27-31, Romans 12: 3-8, and Ephesians 4: 7-16 continue to operate within the Church in the present time.

Just as fruit should be evident in the life of every Christian, Pentecostals believe that every Spirit-filled believer is given some capacity for the manifestation of the Spirit.

While Pentecostals believe in the current operation of all the spiritual gifts within the church, their teaching on some of these gifts has generated more controversy and interest than others.

Pentecostals believe that prophecy is the vocal gift of preference, a view derived from 1 Corinthians 14.

Oneness Pentecostals believe that Jesus was " Son " only when he became flesh on earth, but was the Father prior to his being made human.

Pentecostals believe prophecy and certain other gifts are once again being given to Christians.

Also, charismatics are more likely than Pentecostals to believe that glossolalia is not a necessary evidence of Spirit baptism.

Oneness Pentecostals believe that Trinitarian doctrine is a " tradition of men " and neither scriptural nor a teaching of God, and cite the absence of the word " Trinity " from the Bible as one evidence of this.

Oneness Pentecostals believe that Jesus was " Son " only when he became flesh on earth, but was the Father prior to his being made human.

Oneness believers insist that while they do indeed believe in baptism in the name of Jesus Christ, to describe them as " Jesus Only Pentecostals " implies a denial of the Father and Holy Spirit — a contention they vehemently reject.

Most Oneness Pentecostals believe that scripture records these acts of faith as commanded by God for salvation, and therefore insist that the lack of any one of them would result in a person not being saved.

The majority of Oneness Pentecostals believe that baptism is essential to salvation.

Oneness Pentecostals believe that the Baptism of the Holy Spirit is a free gift, commanded for all.

Oneness Pentecostals believe that a Christian's lifestyle should be characterized by holiness.

Oneness Pentecostals believe wholeheartedly in dressing modestly ( with restraints and limits ).

For Pentecostals, spiritual and physical healing serves as a reminder and testimony to Christ's future return when his people will be completely delivered from all the consequences of the fall.

Foremost among theological reasons is the tendency of many Pentecostals to insist that speaking in tongues is always the initial physical sign of receiving Spirit baptism.

In contrast to Pentecostals, charismatics tend to accept a range of supernatural experiences ( such as prophecy, miracles, healing, or " physical manifestations of an altered state of consciousness ") as evidence of having been baptized or filled with the Holy Spirit.

Pentecostals cite four major reasons for believing in divine healing: 1 ) it is reported in the Bible, 2 ) Jesus ' healing ministry is included in his atonement ( thus divine healing is part of salvation ), 3 ) " the whole gospel is for the whole person "— spirit, soul, and body, 4 ) sickness is a consequence of the Fall of Man and salvation is ultimately the restoration of the fallen world.

Pentecostals look to scriptures such as James 5: 13 – 16 for direction regarding healing prayer.

Early Pentecostals saw their teachings on baptism with the Holy Spirit, spiritual gifts, and divine healing as a return to the doctrines and power of the Apostolic Age.

All Pentecostals and charismatics are encouraged to pray for the healing of the sick even if they do not claim possession of the supernatural gift.

Neocharismatics, like Apostolics, Pentecostals and Charismatics, believe in and stress the post-Biblical availability of gifts of the Holy Spirit, including glossolalia ( speaking in tongues ), healing, and prophecy.

In response to those who say that the Baptism in the Holy Spirit is not a separate experience from conversion, Pentecostals appeal to the question asked by the Apostle Paul to the Ephesian believers " Have ye received the Holy Ghost since ye believed?

There are over 279 million Pentecostals worldwide, and the movement is growing in many parts of the world, especially the global South.

Like other evangelicals, Pentecostals generally adhere to the Bible's divine inspiration and inerrancy — the belief that the Bible, in the original languages in which it was written, is infallible.

For most Pentecostals, there is no other requirement to receive salvation.

For Pentecostals, there is no prescribed manner in which a believer will be filled with the Spirit.

While the baptism with the Holy Spirit is a definite experience in a believer's life, Pentecostals view it as just the beginning of living a Spirit-filled life.

For Pentecostals, " every moment is eschatological " since at any time Christ may return.

This " personal and imminent " Second Coming is for Pentecostals the motivation for practical Christian living including: personal holiness, meeting together for worship, faithful Christian service, and evangelism ( both personal and worldwide ).

The city is also home to not only the Catholic Archdiocese, but to many Protestant branches of Christianity, such as: Evangelicals, Latter-day Saints, Baptists, and Pentecostals.