In general, early Pentecostals did not use any pulpits in their halls in order to underline their emphasis that each believer is a prophet and priest equipped by the Holy Spirit with gifts for the edification of other members of the assembly. All participated in the worship service by way of praying, prophesying, witnessing and bringing a message from God. From the 1940s, Pentecostals in their desire to be acceptable in their communities formed an alliance with evangelicals, accepted their hermeneutical viewpoint and built traditional churches in accordance with the Protestant tradition. From the 1980s, the pulpit started disappearing from the front of Pentecostal churches. This is explained in terms of new alliances that Pentecostals made with neo-Pentecostalist churches and a new hermeneutical viewpoint. The hypothesis of the article is that the Pentecostal stance towards the pulpit was determined by its hermeneutical perspectives. It is described by way of a comparative literature study and applied to a specific case study, the Apostolic Faith Mission of South Africa.

Over the past twenty years, Pentecostal theologians have published extensively on hermeneutical issues, a subject that had not received much consideration before the mid-1990s. In their discussion of hermeneutical issues, Pentecostal theologians may create the impression that their hermeneutics is so unique that one can speak of a distinctive Pentecostal hermeneutics. This article raises the question as to whether it is possible and/or necessary to speak of such a distinctive hermeneutics. The growing debate among Pentecostals about hermeneutical issues demonstrates that they disagree on several important issues. They should also discount the difference between an academic hermeneutics and what happens on their pulpits and in their pews. Although there are specific identifiable emphases in a Pentecostal hermeneutics, it does not qualify to be called distinctive, and an ecumenical approach demands that the movement should function within the context of the wider Christian church and its history of reading and interpreting the Bible.

As in the nation, 1884 was important for the Education of Jujuy. After the enactment of Law 1420 in July, the conflict with the Church began corporizarse. In September, representatives of Jujuy dependent clergy of the Diocese of Salta and Jujuy, launched a virulent campaign against the legislation in pulpits and towns, causing a political crisis in the local and among members of the Provincial Commission for Schools ruling group. This newly formed, broke into two sectors. One of them, identified with the roquista autonomist tried to impose religious neutrality, while the opposite was struggling for the enactment of a law that would integrate religious education into the school curriculum. Beyond these discrepancies, the conflict with the Church, due to the sustained anti-secularist campaign that the Apostolic Nuncio, Monsignor Mattera, developed throughout the country, calling ignore the political decisions of the Federal Government in education overflowed. Preaching that found favorable echo in the Bishop of Jujuy, Buenaventura Rizo Patron, who publicly expressed his contempt, while summoning the faithful to not send their children to school "without God".

Al igual que en la Nación, 1884 fue de suma importancia para la Instrucción Pública de Jujuy. Luego de la sanción de la ley 1.420 en julio, el conflicto con la Iglesia comenzó a corporizarse. En septiembre, representantes del clero jujeño dependiente del obispado de Salta y Jujuy, iniciaron una virulenta campaña contra la normativa en púlpitos y pueblos, produciendo una crisis política en el grupo dirigente local y entre los integrantes de la Comisión Provincial de Escuelas. Ésta, recientemente conformada, se fracturó en dos sectores. Uno de ellos, identificado con el autonomismo roquista, pretendía imponer la neutralidad religiosa, mientras que el opuesto bregaba por la sanción de una legislación que integrase la enseñanza religiosa al currículum escolar. Más allá de estas discrepancias, el conflicto con la Iglesia se desbordó, producto de la sostenida campaña anti-laicista que el Nuncio Apostólico Monseñor Mattera desarrollaba en todo el país, llamando a ignorar las decisiones políticas del Estado Nacional en materia educativa. Prédica que encontró eco favorable en el obispo de Jujuy, Buenaventura Rizo Patrón, quien públicamente manifestó su desacato, al tiempo que convocaba a la feligresía a no mandar sus hijos a las escuelas "sin Dios".

Afrikaans-speaking Pentecostal Churches were originally part of a revival movement that for various historical reasons chose not to be known as a church. The liturgical space in their churches reflected the anticlerical feeling. From the fifties of the previous century, however, it became important for Pentecostal Churches to be accepted as such within the community and the church world. This led to changes in the organisation of the liturgical space that began to duplicate the liturgical space of the three Afrikaans-speaking Sister churches to a large extent. From the nineties pulpits were replaced with a lectern, and the liturgical space adapted to reflect a new emphasis that became important for these churches. This article briefly examines the history of the use of liturgical space within Pentecostal Churches for the purpose of offering a theological reflection on current trends.