Written by: Sharenda Roam on October 9, 2013

From birth until 23 years of age I considered myself “United Pentecostal.”  My father pastored a fairly large church in our “headquarters” location of St. Louis, Missouri.  We did not own a television or go to movies and my female garb was restricted to skirts and dresses with no excesses such as makeup and jewelry allowed.  I also had long hair as this was a special requirement for women.  Although today I no longer participate in the United Pentecostal Church International(UPCI) I still find the Pentecostal movement intriguing and full of life-giving practices and attributes.  Authors Miller and Yamamori, in their book “Global Pentecostalism” cover a variety of topics from history to stereotypes, from aspects of the movement to its course today.  I found their observations true to my experience and sometimes humorous in their objective descriptions of my familiar past.  In this writing I want to specifically discuss two of their claims and perhaps give a subjective voice to two of their questions.

The first claim is regarding the structure of Pentecostalism. They state, “The problem with generalizing about Pentecostalism, however, is that it is such an unruly movement. Wherever it emerges, Pentecostalism tends to indigenize, absorbing the local culture in the way it worships, organizes itself, and relates to the local community. In searching for a metaphor to describe the growth of Pentecostalism, we were struck with the idea that the movement is more like a wild shrub than a tree with symmetrical branches.   (211)

I want to juxtapose this claim with another one of their claims, that of stability within the movement.  They explain, “…the attraction of Pentecostalism is obvious: it brings order, stability and hope…To their credit Pentecostal churches function like surrogate extended families.” (23)

I do agree with the authors.  The Pentecostal movement is free flowing and without formal leadership for the most part.  This flexibility has allowed it to grow like an unruly shrub in places where staunch structure would not flourish; and this is one reason for its rapid spread.  Although it may look unruly from the outside, on the inside there is a very tight knit community.  In the UPCI followers call one another “brother” and “sister” and this reinforces the “surrogate” family structure.  Although the exclusivity of this type of structure can eventually strangle its own life, when it reaches outside of itself its growth can be exponential.

The authors also claim a relationship between Pentecostalism and animism.  They explain, “Another explanation for Pentecostal growth is that for people from traditional cultures where shamanism is frequently practiced, it resonates culturally, because Pentecostals also believe in the spirit world. Indeed, one can find many functional parallels between Pentecostalism and animism; for example, in both kinds of practice demons are cast out, people are healed, and individuals are spirit possessed.” (24-25)

This is a fascinating claim.  There is a strong emphasis on the spirit world although Pentecostals typically address this world in the terms of good and evil, not as spirits within nature.  Mostly, the spirit world is defined by terms such as the Holy Ghost, Holy Spirit, demons, ministering angels, the Devil, and God.  I definitely will be thinking more on the relationship between Pentecostalism and animism.

Finally, I want to briefly address two of their questions.  The authors explain that the engine of Pentecostalism is worship and the heart of Pentecostalism is music.  I couldn’t agree more.  The UPCI definitely has its own magical brand of music.  After attending a lively service in Chile where people danced and worshiped to the music, the authors ask these two questions: “Is this psychological compensation? Or is it full-bodied ecstasy, something to which all might aspire?”(23)

To their first question I would just say, “Perhaps.”  To their second question I would say, “Yes.”  From my personal experience it is a form of ecstasy which is difficult to explain.  It is more like an out of body experience with every cell filled with joy.  The after effects can feel like a high or a happy buzz without the headache.  Some of my most vivid experiences of this type were when in my early teens I would come home from school, walk to the church and spend time praying alone in the prayer room.  I think human beings have aspired to this type of spiritual ecstasy for centuries.  Once it is a learned practice, it is an easy and beautiful place to return.

Have you had any ecstatic spiritual experiences?  What are some of the details from these?

What are the benefits and the challenges of a spiritual movement being like a wild shrub?

Miller, Donald E., and Tetsunao Yamamori. Global Pentecostalism: The New Face of Christian Social Engagement. Berkeley, CA: University of California Press, 2007.

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Sharenda Roam

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