Written by: Sandy Bils on October 9, 2013

There are two persistent prejudices about Pentecostals.

1. They always have their hands in their air (or laid on people in prayer)
2. They are so tied up in charismatic worship, that they are not focused on social ministry.

Both are not exactly right.

Reading “Global Pentecostalism – The new face of Christian social engagement” the authors Donald E. Miller and Tetsunao Yamamori offer a different glance on these stereotypes.

Miller and Yamamori wrote a book about contemporary Pentecostals outside the United States and Western Europe after researching some years through hundreds of interviews. Their main focus is on “Progressive Pentecostals“ whom they define as “Christians who claim to be inspired by the Holy Spirit and the life of Jesus and seek to holistically address the spiritual, physical, and social needs of the people in their community” (p. 2). This focus on social ministry and political engagement (subtitle: „The new face of Christian social engagement“) points out the main thesis of the book, arguing “some of the most innovative social programs in the world are being initiated by fast-growing Pentecostal churches” (p. 6).

Back to the prejudice… Hands up

Pentecostals with their eccentric worship style led by the Holy Spirit in practices like speaking in tongues, hands in the air, dancing and shaking have been topics to mock over for a long time. Online we find a wide variety or different satires addressing the very physical nature of Pentecostal spirituality (examples like here or here).

In chapter 5 of their book Miller and Yamamori present a very detailed analysis of worship and prayer styles in Pentecostal services. They reveal, that Pentecostal spirituality is far more diverse and plural than the over simplifying stereotype might appear.

The very physical characteristic of Pentecostal prayer with the strong link of mind and body leads Miller to the thought, that Pentecostalism might not be considered anti-modern, but instead even culturally avant-garde.

Pentecostals never made the mind-body separation that characterized much of Western Christianity since the Enlightenment. Today there is an increasing interest in affirming the unity of mind and body, and therefore the validity of religious experience. Equating religion with beliefs is viewed as artificial and excessively cognitive in our society today. In contrast, Pentecostal worship combines beliefs and experience in a rather postmodern way that gives authority to individual interpretation and validation. Miller thinks that Pentecostalism is filling what Harvey Cox calls the “ecstasy deficit” of the postmodern world and believes it is a postmodern phenomenon rather than simply a protest against modernity. This is why mocking and satire might even change into honest examination at some point in our postmodern society.

Back to the other prejudice… missing diakonia

As the main thesis of the book Miller and Yamamori coin the phrase “progressive Pentecostalism”, which the authors define as Pentecostal churches and ministries that seek to serve the poor in the developing world. While some social work is happening on an informal level in parishes, some Pentecostal congregations founded extensive social ministries like day care centers for working moms schools that are vastly superior to government-run education programs, programs that provide medical assistance at low cost, and some churches are partnering with international NGOs to provide micro-credit loans, job training and so on.

This engagement of Progressive Pentecostalism in humanitarian aid, community transformation, and leadership development reveals another side to Pentecostal faith concerning the prejudice.

Miller and Yamamori recognize that Pentecostalism is growing exponentially, especially in Africa and Asia, while “social gospel” liberal Protestants and liberation theology are on the decline. They even state, that this branch of Pentecostalism might replace hitherto existing different forms of Protestant denominations. This even leads to a reverse missionary movement. Fresh converts from Africa, Asia or the Eastern Countries are now sent on mission trips to evangelize the West.

Inspired by Miller and Yamamori my main thesis is:

The future of the church worldwide is not to be found in the West. What is happening in the Global South (Asia, Africa, South and Central America) and the Eastern Block are the voices we need to engage with, learn from, and partner with. Pentecostalism can contribute to our searching movement for a new contemporary spirituality connecting body and soul.

About the Author

Sandy Bils