There are three broad types of Pentecostalism: first, Classical Pentecostalism, which emerged from the overflow of the Azusa Street revival in Los Angeles (1906-1909) and led to the founding of denominations like the Assemblies of God, the Church of God, and the Church of God in Christ; second, the Charismatic Movement, which arose in the early 1960s and took shape within long-established Christian traditions, both Catholic and Protestant; and third, Neo-Pentecostalism or the Neo-Charismatic Movement, which constitutes the post-denominational and largely indigenous “Third Wave” of renewal. Pentecostals coalesce around a focus on Jesus; a flow of praise; a thirst for the Scriptures; an expectation of God’s present-day speaking and acting; an urgency in mission; an awareness of the powers of evil; the use of charismatic gifts, including tongues, healing, and prophecy; a fervent expectation of the Parousia; and a commitment to the renewal of the churches through the life-giving power of the Spirit.

The human capabilities approach seeks to articulate rights in terms of the conditions necessary for the development and refinement of human capacities. From the perspective of psychological science and the world’s religious traditions, human capacities may be understood as being grounded in notions of the “human spirit” and may be reflected in the proclivity to create, seek knowledge of the self and the world, and engage in moral and/or spiritual striving. In the arena of international human rights, freedom of religion or belief (FoRB) – an important expression of the human spirit – has been clearly established as a universal right. Thus, in a converging view, human rights law and policy may be most effective when they also advocate for the creation of the conditions necessary for the realization of our full humanity, including the moral and spiritual dimensions of human capacity. Given modern conditions of globalization and interdependence, which urgently demand workable, bridging approaches among diverse groups, cultivation of such shared interests and understandings may prove vital. We examine FoRB as one example of an area in which psychological, religious, and rights-based approaches can be mutually reinforcing and ultimately conducive to human flourishing.