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This article, “He’s Not One of Us – Yet: Research in a Neo-Pentecostal Group” by Cecil D. Bradfield, Ph.D., delineates the methodological approach employed in an exploratory and descriptive investigation of a neo-Pentecostal group. The primary objective was to explore the usage of a combined data-gathering methodology rather than to present a comprehensive treatise on the emergence of sectarian beliefs within mainline denominations. Neo-Pentecostalism, which began manifesting in mainline churches (Episcopalian, Presbyterian, Lutheran, and Roman Catholic) around 1955, represents a significant departure from traditional Pentecostalism. Historically, sociological studies of Pentecostalism predominantly linked its emergence to socio-economic deprivation, often depicting these groups as sects breaking away from established churches. However, neo-Pentecostalism challenges this conventional understanding by appealing to middle and upper socio-economic classes and allowing adherents to retain their affiliations with mainline churches while engaging in characteristic Pentecostal practices like speaking in tongues and laying on hands. To address the limitations of prior sociological approaches, this study adopted Charles Glock’s theoretical framework of deprivation. Glock’s model broadens the concept of deprivation beyond purely socio-economic factors to include non-objective types, making it uniquely applicable to understanding the motivations behind neo-Pentecostal adherence across various socio-economic strata. The research employed a deviant case analysis, contrasting traditional Pentecostalism, often associated with lower socio-economic status, with neo-Pentecostalism, which largely comprises individuals not experiencing conventional economic or social deprivation. The specific case examined was a chapter of the Full Gospel Businessmen’s Fellowship International (FGBMFI) in western Virginia, a group meeting bi-monthly with an average attendance of 300-325 participants of diverse ages and genders, including both experienced charismatics and seekers. The investigation utilized a triangulation of data-gathering techniques to enhance reliability and mitigate individual method weaknesses. These included participant observation, analysis of in-movement literature, and a mail questionnaire. Access to the neo-Pentecostal group was notably open, largely due to the movement’s ethos of sharing experiences and belief in the Holy Spirit’s influence on observers. The researcher, an ordained Lutheran clergyman, initially maintained a disguised identity before openly introducing himself, fostering trust and cooperation, symbolized by the group president’s remark, “He’s not one of us – yet.” While participant observation provided rich descriptive insights into religious behaviors and experiences, the researcher acknowledged a potential bias stemming from his own background and views on charismatic renewal, which was addressed by using this data primarily for descriptive and comparative purposes. Further data were derived from in-movement literature, specifically magazines like *Voice* (FGBMFI) and *New Covenant* (Catholic Charismatic Renewal Services International), which feature personal testimonies of spiritual experiences. The researcher recognized a “celebrity syndrome” bias within these publications, where testimonies of highly educated or successful individuals were more frequently featured. This bias was mitigated by using the literature for historical context, comparative analysis with Glock’s framework, and triangulation alongside other data sources. The third key technique, a mail questionnaire, was chosen for its cost-effectiveness and ability to reach a geographically dispersed sample. Its construction, guided by Glock’s framework, involved a pilot study that revealed a high degree of respondent motivation, with completion times ranging from one to four hours. Challenges in securing a complete mailing list were gradually overcome through the researcher’s persistent engagement and the president’s eventual cooperation, despite initial reluctance born from a perceived “persecution” of neo-Pentecostals. The study also addressed non-response bias by comparing early and late questionnaire respondents, finding that later respondents tended to be less educated, suggesting that any deprivation identified among the more educated participants might exist to an even greater degree among those less successful or educated. Ultimately, the study concluded that neo-Pentecostalism indeed represents a deviant case within the sociological typology of religious groups. The findings, consistently supported by the triangulation of observational, literary, and questionnaire data, substantiated the hypothesis that neo-Pentecostal participants experience a form of non-economic deprivation. Despite inherent biases and the use of a single study group and researcher, the multi-methodological approach significantly strengthened the validity and reliability of these conclusions, offering a more nuanced understanding of contemporary religious phenomena beyond traditional socio-economic determinants.
