ASIAN SEMINARY OF CHRISTIAN MINISTRIES
PENTECOSTAL SPIRITUALITY FOR THE WHOLE CHURCH—PERILS AND PROSPECTS
PRESENTED TO MS. DOREEN BENAVIDEZ
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR PENTECOSTALSPIRITUALITY AND PRACTICES
BY
PATRICK VINCENT C. TAN
MAKATI, PHILIPPINES
12 OCTOBER 2009
Pentecostal Spirituality for the Whole Church—Perils and Prospects
Introduction
The Pentecostal movement is continuously evolving, as Dr. Toto Gustillo quotes an unknown author describing the movement as a “living tradition” in that new practices and trends in the movement are discovered and manifested from one generation to another[i]. In Pentecostal church history one will see that the next movement normally sways at the other extreme of the pendulum of expressions. And contrary to the thought that somehow today’s Pentecostalism is achieving a balanced norm from history, it continues to sway away from its current expression. Being a relatively young movement, Pentecostalism still has a lot of possibilities and opportunities to tap into and discover. However, just as every movement has its criticisms, Pentecostalism has its share of warning signs to take notice and respond in a positive manner. This paper will explore the future opportunities and potential successes (prospects) of Pentecostalism, and its threats that we may avoid and minimize along the way.
In prospects, I will explore on (1) Pentecostal “glocalization”, (2) Pentecostal scholarship, and (3) Social responsibility and awareness. For perils, I will explore on (1) The abuse of power, (2) Fanaticism, and (3) Post-modernism.
Prospects
Glocalization
The first time I heard of this term “glocalization” was from a meeting wherein Filipino Pentecostal scholar Rev. Joseph Suico talked about it[ii]. Glocalization is a portmanteau of globalization and localization.
In the last two or three decades, the spread of Pentecostalism has began to pervade all parts of the world of Christianity. Presbyterian theologian J. Rodman Williams described the globalization of the Pentecostal movement as a “Pentecostal Reformation,” a movement which now represents more than one third of the world’s practicing Christians[iii]. It has infiltrated mainstream Protestantism, Roman Catholicism and Orthodox Christianity. The spread of the Pentecostal movement cross-culturally and cross-movements has led to the birth of several new movements such as neo-Pentecostals, Charismatic renewals, and the Third Wave movement[iv]. In the Globalization of Pentecostal Conference held in Costa Rica in 1996, African social anthropologist Karla Poewe identified that the Pentecostal movement has already become a “global culture” [v].
With the globalization of the Pentecostal movement comes the next phase that is prevalent across Pentecostal movements around the world—the localization of the movement. Allan Anderson in his book “An Introduction to Pentecostalism” calls it the contextualization or the indigenization of the Pentecostal movement[vi]. The arrival of the movement into various cultures of the world through aggressive missionary activity has led to the emerging localization of the movement. He adds that as Pentecostals who are “people of the Book” (a movement founded on the Scriptures) at its core, it was but a natural response to interpret the Scripture based on ones culture and understanding as oppose to the importation of Western thought towards Pentecostal experiences and expressions[vii]. Glocalization paves the way for missionary work to come from indigenized cultures (non-Western) such as Asian Pentecostal immigrants penetrating the mainstream and even Pentecostal churches in the West, and in the Philippines, the “filipinization” of the ministries and organizations of the Pentecostal denomination Assemblies of God (where American influence were once dominant)[viii].
Pentecostal scholarship
There was a time when Pentecostal theology was founded on the glorification of its doctrines and practices[ix], today Pentecostal theology has been subject to critical analysis and study among scholars today. Pentecostal scholarship cannot deny its experiential spirituality; however, we must further strengthen this movement through scholarship. The expression “as the Spirit leads” needed to be applied in a proper context. While the Pentecostal experience is matchless, there is a deep need to equip our ministers in theology, biblical studies, administration and leadership.
However, over the last two or three decades, a “critical tradition” of Pentecostal scholars have started to emerged. With the rise of Pentecostal theologians and bible scholars today, it is now possible for Pentecostal scholars to academically prepare and study the movement from within, while engaging in dialogue from outside of the movement. As a young movement, opportunities for research and study are wide open. Various topics without clear critical study of our beliefs, traditions and experiences still abound. Scholar Dana L. Roberts remarks that “the story of how Pentecostal has affected missionary activity and emerging indigenous Christianity is just beginning to be told.”[x] There is more to be investigated in the story of the Pentecostal movement as well as its various developments through the years.
Social responsibility and awareness
Another prospect the movement needs to explore is the need for the movement to start penetrating the social structures of its community. In a class discussion in Holiness-Pentecostal and Charismatic Movements with Dr. Gustillo, explains that there is a great need for the Pentecostal church to become “visible” in our society[xi]. Consider the Roman Catholics. Roman Catholicism has become the nation’s dominant religious movement and with this entitlement comes its ability to wield great influence over different sectors of our community because early in their ministry work, they erected churches and schools in every town and district. They prioritized not only in proselytizing by the Word, but by community service and social initiatives. Through these they were able to penetrate the social structures of the nation. They have dissolved into the Filipino’s way of life. Another example of penetrating social structures is the Methodist movement that displays the concept of the “influential few”[xii]. They may be small in numbers, but their memberships come from influential sectors of our government and society (former President Fidel V. Ramos was the first and only Protestant president). It is by strategically positioning these kinds of leaders in key positions of our society that allowed them to influence their organization and movements. This kind of dissolving the distinction between the sacred and secular is the path that we Pentecostals need to move towards. Today, Pentecostal churches are starting to be involved in society through our outreaches and missions, but when one evaluates their motives, for a number it comes down to an inward orientation—numerical and financial growth, and proselytizing. For some we build schools with the primary intention of raising funds in mind, with the secondary aim to contribute to society. A reorientation of our mission should elevate this to long-term means of expanding God’s kingdom in our society.
Perils
The abuse of power
I have come to understand that our movement must be strictly guarded under the revealing light of God’s Word which is our final authority. For at times in ones zeal and eagerness for the supernatural one may end up falling away from the faith if not carefully compared with Scripture. And in wonder and taste of power comes the temptation to abuse and misuse our God-given gifts and abilities, neglecting the fact that it was God who endowed it to us as willing vessels for ministry. For some, they have elevated the movement higher than Christianity itself. So today more than ever, teachers and ministers need to emphasize to the church today that true Pentecostalism submits itself to Jesus Christ. True Christianity is the bigger circle where the lesser circle of Pentecostalism only resides and becomes alive. Thus in the practice of its expressions, it should not negate or even downplay the lordship of Christ and our Christian love for one another. The key to Pentecostal power is brokenness[xiii].
Fanaticism and unbiblical expressions
Today, cults and heresy are rampant and becoming widespread deceiving the immature in faith, and in some cases those more mature ones from falling away from the faith. That is why even as early as the Asuza revival, its elders released identifiers of true Pentecostal tradition from religious fanaticism. It says that true Pentecostalism is marked first and foremost by one’s love and devotion for God and for one another, followed by one’s humility to serve and humility to search the Scriptures to discover the truth for themselves as modeled by the Bereans in Acts 17. Last but not the least, a true Pentecostal is marked by a life that is fully lived in holiness (They have described one who exhibits true Pentecostal experience as one having a “Holy Ghost shine” in their faces)[xiv].
That is why in today’s time, the gift of discernment is vital to the church in that it serves to safeguard the body of believers from false and destructive teaching, and it also serves to aid the church through the cumulative witness of the Spirit through the body of believers. The Apostolic Evangel in its article “Discerning the Spirit of Pentecostalism” released four defining marks of a true Pentecostal[xv]. These are (1) an intense hunger for righteousness, (2) a deep crucifixion of the self, (3) the continual praise of God, and (4) an unspeakable love for God and one another. Thus in the threat of fanaticism and false teaching, it is not only the inner witness of the Spirit alone that aids the discernment of these, but the affirmation of the body of believers and the Word of God “balanced in prayer and praises” helps us discern true Pentecostalism from a false one.
Post-modernism
Simultaneous to the globalization and localization of the Pentecostal movement, is the change in the social, cultural, philosophical climate of the world around. Today Pentecostalism faces the challenge posed by the post-modernist thought. In a time where there is no absolute truth, how can Pentecostals and Christians defend the authenticity of our movement and faith?
Post-modernism challenges the movement in two major areas: (1) the issue of the dilution of Pentecostal experience and expressions, and (2) the challenge of continually being relevant to a fast-paced generation. Consider the following statistics found in the book “The Future of Pentecostalism in the United States” (2007) by Eric Patterson[xvi]:
· No Pentecostal theologian has yet made the baptism in the Holy Spirit as an essential part of their systematic work in the last two decades.
· A number of Assemblies of God ministers consider BHS as post-distinctive.
· AG educators are struggling to define the exact Pentecostal identity of their institution.
· In Church of God, baptism in the Holy Spirit is optional for the laity.
· 43% of AG congregations report regular experience of speaking in tongues and interpretation.
· 33% of AG congregations report regular experience of prophecy.
· 70% of AG pastors either strongly agree or agree that the gifts of the Holy Spirit are losing their prominence in AG churches.
· 90% have experienced and practice faith healing, however they agree that healing and revival meetings, as well as public testimonies of healing are becoming rare.
However one can turn this threat into an opportunity. In the journal article “Pentecostal Spirituality in a Post-Modern World,” Rebecca Jaichandran shows to us the natural ability of the Pentecostal movement to “swim” alongside post-modernism[xvii]. She says that though the world at large moves away from organized religion, its individuals acknowledge that they are engaged in a spiritual journey and discovery. She writes:
It seems that something of the ‘beyond’ suits the postmodern discontentedness as well. Spirituality is identified with the individual quest as well as with the questioning of institutionalism. As a result contemporary breakdown of traditional values and communal life is compensated for by a renewal of spirituality.[xviii]
Thus this idea of renewal of one’s spirituality can benefit the movement in that Pentecostalism relies heavily on the experiential and expressions. Thus Pentecostalism with the right orientations can continue to flourish with the Holy Spirit’s direction even in a confused world like today.
Conclusion
There is no doubt that the Pentecostal movement has a long way to go. Wisdom must also be applied as we go a step higher. With the advent of post-modernism, we are challenged to make our movement relevant and fiercely defended from without. And from within, we must guard ourselves from the temptation of falling away from true Pentecostal experience and the misuse of the gifts God has given His church. However, it cannot be denied that our movement is oriented towards new doors of opportunity. With the initiation of glocalization, the movement can reach more places and peoples than it had done before. With the emergence of Pentecostal scholars and theologians, the moment will be more fortified, not to mention given the proper respect for the tradition. With the opportunities to penetrate the social structures, we may be able to influence key areas in our society, thus wheeling our communities towards conversion and transformation.
Bibliography
Anderson, Allan and Edmond Tang, ed. Asian and Pentecostal: The Charismatic Face of Christianity in Asia. Baguio: Asia Pacific Theological Seminary Press, 2005.
Anderson, Allan. An Introduction to Pentecostalism: Global Charismatic Christianity. Cambridge: Cambridge University Press, 2004
Elbert, Paul. The Globalization of Pentecostalism: A Review Article [PDF article]. Accessed 8 October 2009. http://www.pneumafoundation.org/resources/articles/review.guest0002.pdf; Internet.
Gustillo, Toto. Class discussions in Holiness-Pentecostal and Charismatic Movements. October 2009. ASCM, Makati City
Jaichandran, Rebecca. Pentecostal Spirituality in A Post Modern Word. Asian Pentecostal Society Journal. 2002.
Land, Steve. Pentecostal Spirituality: A Passion for the Kingdom. Sheffield: Sheffield Academic Press, 1997.
Patterson, Eric. The Future of Pentecostalism in the United States. Maryland: Lexington Books, 2007.
Report on Globalization of Pentecostalism Conference June 10-13 in San Jose, Costa Rica. Accessed 8 October 2009. http://www.pctii.org/ag.html; Internet.
Strang, Stephen. What will keep Pentecostalism from decaying into dead formalism?. [PDF article]. Accessed 8 October 2009. http://www.charismamag.com/index.php/columns/523-final-word/12764-the-future-of-pentecostalism?format=pdf; Internet.
Suico, Joseph, Talk during District Ministers Meeting on Christian Education, 2009, United Bethel Church, Sta. Mesa, Manila.
Williams, J. Rodman. A Theological Pilgrimage. 1996.
Williams, J. Rodman. The Pentecostal Reality. New Jersey: Logos International, 1972.
[i] Gustillo, class discussions in Holiness-Pentecostal and Charsismatic Movements. ASCM, Makati City, October 2009.
[ii] Suico, Joseph. Talk about Christian education in Southern Tagalog District Council ministers meeting. United Bethel Church, Sta. Mesa, Manila, 2009.
[iv] Report on Globalization of Pentecostalism June 10-13 in San Jose, Costa Rica. Accessed 8 October 2009. http://www.pctii.org/ag.html; Internet.
[viii] del Rosario, Sur. Coordinator for Christian education development department of ICI Ministries Philippines .
[xiii] Strang, Steven. What will keep Pentecostalism from decaying into dead formalism?. [PDF article]. Accessed 8 October 2009. http://www.charismamag.com/index.php/columns/523-final-word/12764-the-future-of-pentecostalism?format=pdf; Internet.
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