Book
Review: An Introduction to
Pentecostalism: Global Charismatic Christianity
Anderson,
Allan. 2004. An Introduction to Pentecostalism: Global Charismatic
Christianity. Cambridge, U.K.: Cambridge University Press.
Chapter 1
This chapter approaches the Pentecostal and Charismatic
movements by introducing five Sunday worship services from different churches
on different continents to communicate that this is a global phenomenon, not
just western. The examples of the five
churches in Korea, Nigeria, Argentina, England and the U.S. demonstrate
similarities and differences that help define the terms “Pentecostal” and
Charismatic”. The main goal of this book is to study and broaden the perception
of Pentecostalism that challenges existing theories and beliefs.
Part One – Historical
Development of Pentecostal Distinctives
Chapter 2
The theological and historical background is discussed in
this chapter beginning with the early church in the book of Acts where Paul talks
to the church about speaking in tongues, prophecy, and miraculous healings. As
early as the second century the use of the gifts began to decline especially in
West and was even considered Satanic or only for biblical times and therefore
for the majority ceased. During the protestant reformation the gifts were
non-existent except for an occasional Anabaptist happening. Methodism and Holiness movement, which was
linked to the healing movement, was very important in the shaping of the
Pentecostal theology. This chapter explains that charismata forms of
Christianity have been found throughout history and continue to spread as a
Pentecostal movement.
Chapter 3
This chapter suggests that North American Pentecostalism was
birthed out of the 1906 Azusa Street Revival. The origins of Pentecostalism is
discussed with four approaches to this subject: 1. providential 2. historical
3. multicultural 4. functional or sociological.
Anderson leans toward the multicultural approach. This chapter goes on
to explain the many divisions in Pentecostalism and how in North America the
first 50 years they form segregated denominations. There are hundreds today,
the largest being Church of God in Christ, Assemblies of God, Church of God,
Foursquare, IPHC, UPC and Pentecostal Church of God.
Chapter 4
Pentecostalism in Latin America began in Chile with
originating with the work of Willis Collins Hoover in connection with the
Methodist Pentecostal Church. Methodist
Chilean Pentecostalism continued to follow Methodist doctrines and practices
but did not follow the North American doctrine of ‘initial evidence’ early on
but has since followed suit.
Pentecostalism spread to Argentina, Bolivia, Brazil, and throughout all
of Latin America. The 20th century has shown tremendous growth of
this movement in various and creative ways in Latin America that have deemed
South America the most Pentecostal continent on earth.
Chapter 5
The European Pentecostal movement is much smaller in
comparison to other parts of the world. Numerous factors play into the limited
growth in most of Europe such as the presence of a strong state church, exceptionalism
of Europe, mobilization of the minority of people in the developed world and
the influence of Reformed theology. However, European Pentecostalism maintains
its distinction from North American Pentecostalism and has developed it’s own
roots which has in some ways grown and with continued growth may help rescue
Christianity from this post-Christian continent.
Chapter 6
The Pentecostal and Charismatic movements are undoubtedly
the fastest growing forms of Christianity on the continent of Africa. Classical Pentecostalism started in 1907 with
missionaries from Azusa Street going to Liberia and Angola. Although a western influence ignited the
movement in the beginning, the national pastors have taken their rightful
positions to carry the movement and provide a contextualized Christianity.
Chapter 7
The world’s largest continent, Asia has the largest
religious and cultural diversity with a significant Christian Pentecostal
population that is growing at an exponential rate. One of the most significant growth in a
single church in South Korea was David Yonggi Cho Full Gospel Church (now
Assemblies of God) with a congregation size of over 1 million people. Cho teaches the five-fold message of the
gospel: renewal, fullness of the Spirit, healing, blessings, and the second
coming. Korean Pentecostalism continues
to spread effectively.
Chapter 8
There is some ambiguity in the definition of the terms
“Pentecostal” and “Charismatic”. Today it is very difficult to distinguish
between the two. As the ebb and flow of
the movement of Pentecostalism, there will always be change whether it is
through a revival movement, institutionalism, or the process of renewal. The
important thing to remember as new Pentecostalism develops is that change will
always occur and that the Holy Spirit will continue to move in new and creative
ways.
Chapter 9
Historically and globally we see the Pentecostal movement
evolve, develop, divide and continue to grow.
Embracing the successes and failures of those that have gone before us
and learning from them, there is now the opportunity to write history from an
educated perspective. Anderson suggests
we re-write global Pentecostal history
to reflect the extensive contributions made by the global pioneers so that the
US classical Pentecostals will understand that Pentecostalism was not just
created in the USA to be then given to all the world.
Part Two – Pentecostal and Charismatic Theology in Context
Chapter 10
The main theme in Pentecostal and Charismatic theology is
the work of the Holy Spirit that enables and empowers people for kingdom
service. They may not agree with the
exact expression of their theology, but
a personal and divine encounter with the Holy Spirit is the same for both. Speaking in tongues, whether it was xenolalia (foreign tongues) or glossolalia
(unknown tongues) was a central preoccupation in early Pentecostalism. There
has been debate over the definition of spirit baptism in the doctrines of
‘consequence’ and ‘subsequence’. Although the majority world has contextualized
a powerful and holistic pneumatology, in the western world the supernatural is often
separate or missing.
Chapter 11
Pentecostals and Charismatics strong emphasis on mission and
evangelism empowered by the Holy Spirit was a natural response to their strong
pneumatology. Church growth was organic
because a church full of the Sprit has a missionary Spirit that was key to the
expansion of the church. Pentecostals
and mainline missionaries differed in that Pentecostal missionaries were ‘sent
by the Spirit’ often without formal education or training, whereas, mainline
denominations required extensive training or seminary. When the PMU was formed, the main
qualifications were that those sent out had received the baptism of the Holy
Spirit and that they had a fair knowledge of all books in the Bible coupled
with correct Pentecostal doctrinal beliefs.
Although many times paternalistic and chaotic in operation, the western
missionaries frequently reported back many converted to Christianity as well as
miracles, signs and wonders. We have
much to attribute to the Pentecostals and Charismatics for their contribution
to Christianity through their ongoing effort of proclaiming the gospel and
demonstrating it contextually.
Chapter 12
The source of Pentecostal theology is reading the Bible with
a posture of plenary relevance with a great emphasis on ‘correct’ biblical
hermeneutics. They believe that Holy
Spirit interprets the meaning experientially not so much literal
understanding. How does scripture apply
to my daily life? Their theology includes belief that the Bible has the answer
for all of life’s issues such as poverty, sickness, evil sprits and broken
lives. However, within the many
denominations of Pentecostalism, their hermeneutics are diverse which can
result in inadequate application of scripture to moral issues.
Chapters 13 & 14
There has been a tension in the area of education and ecumenism
in Pentecostalism that is still present in some ways today. Historically, some of the most successful and
effective Pentecostal and charismatic missionaries and leaders have had little
to no theological training or education.
The emphasis has been mainly on a spiritual call and the doctrine of the
‘priesthood of all believers’. Walter
Hollenweger’s studies brought about a shift in Pentecostal theology in the
1960s ‘that it is possible to speak in tongues and be a critical scholar.’ This scholarly research into Pentecostalism
also opened the opportunity for Pentecostals to engage in ecumenical
dialogue. This has led to the 21st
century theology of Pentecostalism being a “contextual” theology that addresses
the strengths and weaknesses. This allows for change as well as liberation to
allow the Spirit’s transformation power both personally and socially.
Chapter 15
What is the future of Charismatic Christianity? If Pentecostalism is currently growing faster
than any other Christian movement of our time, what will we do to embrace it or
not? Some say that secularism and modernity will phase it out even when studies
show that it is not just the poor that are embracing it but also the middle
class. The emphasis on emotional and
intuitive through freedom in the Spirit continues to mobilize people and plant
and build churches that are bringing social and personal transformation. This in itself affirms the validity of
Charismatic Christianity today.
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