Reflections on Global Pentecostalism

Miller, Donald and Tetsunao Yamamori. Global Pentecostalism. Univ. of Calif. 2007

Chapter 1:
My home church is enthusiastic about mission; however, the majority of mission is with the underlying motive to convert the lost. The desperate desire for people to encounter God and respond by committing their lives to Him is commendable. However, the social needs of the community are largely neglected and typically, only addressed in order to serve as a stepping stone to open the way to “share the gospel” and lead to conversion. The Progressive Pentecostal’s belief “that Christians are called to be good neighbors, addressing the social needs of people in their community,” regardless of the outcome, needs to be appreciated and the holistic gospel delivered (2). It is crucial that we redefine mission holistically and implement “some of the most innovative social programs in the world” from the “fast-growing Pentecostal churches” (6).

Chapter 2:
We need to heed the rebuke that: “if there is an undisclosed motive for Christian’s engaging in unconditional love, it is not evangelism” (61). To follow Jesus’ example, and continue His ministry, is a fundamental value of Faith Life. Yet, “Christians have no choice but to serve the poor if they are to follow Jesus’ example of having compassion for those who are disenfranchised in society,” according to Florence Muindi, who began a health evangelist program in Ethiopia (41). The desire to bring relief and systemic change needs to be awakened in the heart of Faith Life and carried out.

Chapter 3:
In England, this generation has frequently been labeled as the fatherless generation. In order for the church to be relevant to this generation, the void of a father must be filled. It is imperative that relief and systemic changed is developed such as the youth-orientated Pentecostal examples. There needs to be a progression beyond sole humanitarian relief. We can appropriate the common Progressive Pentecostal focus on “building character by surrounding children with loving affirmation while communicating to them that there are values that supersede individual want and desire” (97).
Education, medical assistance, counseling and the arts are just a few areas Pentecostals are reaching out to the community.

Chapter 4:
Jackie Pullinger serves as an inspiration to all who desire to live out God’s unconditional love. Her approach is deemed as “radically different” because the entire orchestration of the ministry, or lack thereof, is in an effort to unconditionally love (108). Another mark of Progressive Pentecostals is the “emphasis on risk taking and humility” (128). Untrained laity can be encouraged to step out and reach out to the social needs in their community, and simply admit their mistakes and learn from them.



Chapter 5:
The aim of Pentecostal worship is to invite God into their presence and encounter the Holy Spirit. Honoring the Lord through welcoming Him to come is likewise a primary focus of worship in the church I come from. However, the ultimate aim is to glorify God through vibrant, joyful praise, and more intimate contemplative ‘worship.’ In the naturally reserved English culture, it is significant that, as in Pentecostal circles, our church gives permission “to step outside the boundaries of the usual popularities” (142). This is counter-cultural, but seems to appeal to a desire for freedom locked inside the cultural restraints.

Chapter 6
As people have converted to Christianity, specifically Pentecostalism, it has affected them economically. A strong work ethic and disciplined and honest business transactions are promoted in Pentecostal circles. Money that would otherwise have been squandered on alcohol, drugs, and partying are instead being challenged in productive avenues.

Chapter 7
The organizational structure of Pentecostal churches typically involves a dynamic senior pastor who is somewhat authoritarian. Associate pastors strive to empower the laity to discover their gifts that can be utilized to fulfill the vision of the senior pastor. Titles and education are not prioritized, and instead, value is placed upon the presence of the Holy Spirit. The congregation is divided geographically into cell groups, which provides a means for laity to develop leadership skills, as well as meet the specific needs of individuals.