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conversion, of which the evidence is glosolalia (talking in tongues). For some Pentecostals this baptism should be accompanied by another act of grace, sanctification. Both emphasize the work of the Spirit through gifts in the lives of individuals and the church. The ecclesiastical differentiation alludes specially to denominational affiliation. The Pentecostal describes these denominations as being part of classic Pentecostalism such as the Assemblies of God, the Church of God and others (1988:1-2).9\u000AWalter J. Hollenweger although he does not define a single type of Pentecostalism affirms that ,\u2018the view that the baptism of the Spirit is to be recognized by the \u201Cinitial sign\u201D of speaking in tongues, became a constituent element in the formal structure of the Pentecostal movement, especially in North America\u2019 (1972: xvii-xx). At the same time he points out that Pentecostalism is seen as \u2018a phenomenon typical of the popular classes: it is an oral religion which is expressed in symbols such as singing, dancing, and emotion\u2019 (Cited in Bonino 1999: 61). Anderson & Tang points out that \u2018in its simplest sense the term refers to ecstatic forms of Christianity defined in terms of special gifts given by the Holy Spirit. Later they point out that the majority of the Pentecostals would also be considered to be Evangelicals in theology, in other words, they accept a literal view of the bible as the word of God; believe in individual salvation, living a holy life, and to be active in personal evangelism (2005: 2). Some recent studies have revealed a more proactive Pentecostal social role in Latin America (Martin 1990, Petersen 1996; Cleary 1998, 1999; Dempster 1999 and others).\u000ADayton in his book Ra\u00EDces Teol\u00F3gicas del Pentecostalismo (1991) (Theological Roots of Pentecostalism), traces the universal elements of the Pentecostal doctrine which characterize the classical Pentecostal. These are salvation, baptism in the Holy Spirit,\u000A9 Walter Hollenweger presents in his careful and profound study the development of Pentecostalism which he sees as a movement which started the revival and transformation of Protestant Christianity at the beginning of the twentieth century (see El Pentecostalismo Buenos Aires: La Aurora, 1976). Anderson & Tang (eds) analyze Pentecostalism in Asian and Pentecostal The Charismatic Face of Christianity in Asia: Regnum Books Oxford, 2005. Douglas Petersen affirms that there is no consensus about the interpretation of the nature of Pentecostalism in North America. He analyses specially the origins and development of social work in Central America (1996).\u000A22\u000A