Click to join the conversation with over 500,000 Pentecostal believers and scholars
| PentecostalTheology.com
107
FEEDBACK:
PENTECOSTALS
IN DIALOGUE
Ripe
for
Taking
Risks?1
Walter J.
Hollenweger
If the Pentecostal movement is of the
Spirit-which
I truly believe- then it is also of the
Spirit
that the movement
began
with an
open ecumenism in the
black,
oral Afro-American culture with all that implies;
that women
played
a significant part in its formative
years;
that it
integrated important
elements of Catholic
spirituality;
that it was inspired by
the social and
political interpretation
of holiness in the American Holiness
Movement;
that it
developed
critical tools in relation to
dispensationalism, inspiration
of
Scripture, hermeneutics, social and
political
issues and modem
theological scholarship; and,
that it began as an ecumenical renewal movement for all churches. All these characteristics are
part
and
parcel
of the Pentecostal
heritage.
Take them
away
and what is then left of the work of the
Spirit
in Pentecostalism?
History
can be
suppressed
but seldom
wiped
out as Frank Macchia shows in relation to German church
history
and the miserable failure of the German
churches-including
Pentecostalism-to
recognize
the destructive and sinful
power
of national-socialism’s racism.’ And so the long forgotten
Pentecostal
history emerges again,
knocks at the door of Pentecostal scholars and church leaders and asks: What about the roots of
your
movement? Do
you
think
you
can cut
yourself
off from
your own
heritage?
I Jeffrey Gros, “Toward a Dialogue of Conversion: The
and Conciliar The
Pentecostal, Evangelical,
Movements,” PNEUMA:
Journal
of the Society for
Pentecostal Studies 17 (Fall 1995): 189-202, 199.
2Frank D. “From Azusa to quote, Macchia,
Memphis: Evaluating
the Racial Reconciliation
Dialogue among Pentecostals,”
PNEUMA: The Journal
of
the Society for
Pentecostal Studies 17 (Fall 1995): 203-216, in particular 210. The stupid
and opportunist defense of Fascist racism by Evangelicals, Pentecostals and Liberals in
Germany during
the
regime of the
Third Reich makes for sobering reading. Their arguments were: As
as we can “the we are not involved in the persecution of Jews and others. long
preach Gospel”
This is not our business. God is more interested in what
happens
in the bedrooms than what
happens
in the boardrooms of
government.
See on this
my Bonhoffer Requiem (Ch.
8963 Kindhausen, Switzerland: Metanoia Verlag, also in English).
1
108
previous
in relation to between black and
but in the biblical sense which
of the
early
church. This
It is
part
of our
A
testimony
to this
rethinking
of Pentecostal roots is found in the
issue of PNEUMA
(Fall 1995)
which will be the focus of
my comments in this article. It contains
fascinating
material in relation to the Catholic/Pentecostal
dialogue,’
in relation to a
dialogue
of Pentecostals with the Faith and Order Commission
USA
a
dialogue
between black and white
Pentecostals,5
Hispanic Pentecostals,6
and between men and women.’
The discussion starts with a biblical introduction
by Roger
Stronstad’ who sees three
paradigms
for
understanding
the church:
(1)
the Protestant
paradigm
of the
priesthood
of all believers,
(2)
the
body
of Christ
(Paul)
and
(3)
the
Community of Prophets (Luke).
He
pleads
for a
recovery
of this Lukan
paradigm,
not in the trivial and commercialized sense of
prophecy
measures the
present
with the
yardstick
necessitates first the identification of
disagreement.9
the differences within Pentecostalism and
and other churches. But since
already
the biblical
message
contains different
emphases
and
paradigms
this is part and
parcel
of a prophetic church. Paul
certainly
had his difficulties with the
apostles
in Jerusalem and their Church Growth
program
in Galatia. But he was also
willing
to collect
and
brought
it to
Jerusalem,
prophetic between
ministry
to see Pentecostalism
antagonists
credibility
but his life.
money for
his
theological
thus
risking
not
only
his
document further that we
The different
reports
from the
dialogue’s
do not
yet
measure
up
to the
example
of Paul. But there are
beginnings.
for
‘ Kilian McDonnell,
“Improbable
Conversations: The International Classical Pentecostal/Roman Catholic Dialogue,” PNEUAL4: The Journal
of the Pentecostal
Studies 17 (Fall
1995): 163-174.
“Five
Societv for
McDonnell, Defining Issues: The International Classical Pentecostal/Roman Catholic
Dialogue,” PNEUAfA: The Journal
the Pentecostal Studies 17 (Fall 1995): 176-188. This of 4 the
of Society for
dialog issue of PNEUMA is reserved for a later article.
aspect
Gros, “Toward a Dialogue of Conversion.” ”
‘ Macchia, “From Azusa to
6 David D.
Memphis.”
Daniels, “Dialogue Between Black and Hispanic Pentecostal Scholars: A
Report and Some Personal Observations,” PNEUAIL4: The Journal Pentecostal Theology 17 of the Society
(Fall 1995): 219-228.
Gifted and Called: Pentecostal Women in
Ministry,” 1995): Ministry,”
“Roger Stronstad,
‘ Sherilyn Benvenuti, “Anointed,
PNEUMA: The Journal
of the Society for
Pentecostal Studies 17 (Fall
229-235; Janet Meyer Everts, “Brokenness as the Center of a Woman’s
PVEUAL4: The Journal
of the M. Society for
Pentecostal Studies 17 (Fall 1995): 237-244; and, Margaret Poloma, “Charisma,
Institutionalization and Social Change,” PNEUÑfA: The Journal
of the Society jor Pentecostal Studies 17 (Fall 1995): 245-252.
1994 Presidential Address, “Affirming Diversity: God’s as a
Community
of
Prophets,”
PNEUMA: The Journal
People
of
the
Society Pentecostal Studies 17
for
(Fall 1995): 145-158.
W.
Dempster, “Learning
the Art of Listening and
Experiencing
the Power of
Engagement,”
PNEUJ¡,fA: The Journal the
Studies 17
Society for
Pentecostal
(Fall 1995): 159-162, quote, 161.
of
9 Murray
2
109
For instance the
black/Hispanic
Pentecostal
dialogue
was funded and organized by
a Roman Catholic
organization,
in
particular by
two women,
one a Roman Catholic
nun;
the other an Episcopalian.’° I have observed
many
times that women seem to take more risks than men. I do not know
why
that is so. For
instance,
in the Swiss Reformed Churches the
liturgical healing
services are
usually
initiated
by
women ministers. The men are not
against
it. But
they
observe what is happening
and if it is successful
they join
the band
wagon.
Or another example:
the first Pentecostal member churches of the Conference of European
Churches are black Pentecostal
churches,
some of which have women in
important leading positions.” So,
when
Jeffrey
Gros asks,
“Are not the Pentecostals
ripe
for
taking
risks with others with whom
they
share the name of
Christian,
as
they
have with
evangelicals in the
1 940’s?,”‘
I want to ask back: “Who
exactly
is
going
to take these risks?” As far as I
see,
there are a number of white Pentecostal scholars in all
parts
of the
world,
but there are also the
black,
and perhaps
the
Hispanic
Pentecostals and the women. Black Pentecostals seem to have less fear of
talking
to liberals and
ecumenists,
or even to Oneness-Pentecostals.”
Certainly
the black Pentecostal
pastors, studying
in the “Centre for Black and White Christian
Partnership”
and the
University
of
Birmingham
not
only
talked to
my colleagues (which most Pentecostals would
classify
as
liberals)
but
they
also
evangelized them. A fascinating experience.’4
But
now,
in the wake of the “Miracle
of Memphis,”
Macchia asks for concrete institutional
changes.15
When I have to comment on the theological
documents of a
synod
in one of our
big
mainline churches I always
ask for their
budget.
I then
compare
their
theological
statements with their
“theological testimony”
embodied in their financial
policy.
I would like to
apply
the same method to Pentecostalism. If Pentecostals are serious about their
repentance
on
racism,
sexism and the
like,
this must show in their mission and church
budgets. They
will have to fund-not
just
relief
programs-but investigative
research which
brings to
light
the sins of the
past
and the reasons for it.
Repentance
in a prophetic community
does not
merely
mean to
say
“I am
sorry,”
but it also
requires
a
theological
reflection which
goes
to the root causes of the sin. This research must be conducted
by people
concerned:
blacks,
‘
.
‘°The
Graymoor
Ecumenical and
Interreligious
Institute
(a ministry
of the Franciscan Friars of the Atonement). The women were Ms. Elizabeth Mellen and Sr. Paul Teresa. See Daniels, “Dialogue Between Black and Hispanic Pentecostal Scholars,” quote 219.
“On this more in
my forthcoming
book on Promise and Problem
of Pentecostalism
(Peabody, N4A: Hendrickson Publishers), chapter
27:
“Dialogue With 12
Organized Ecumenism.”
Gros, “Toward a Dialogue of Conversion.”
“Macchia, “From Azusa to Memphis,” in particular 217-218.
“More on this in my forthcoming book, Promise and Problem
“From Azusa
ojPentecostalism. “Macchia,
to Memphis,” 212-213.
3
110
Hispanics,
non-Pentecostal institutions. Pentecostals
women. So far this research has been
mainly
funded
by
Indeed,
topics
outlined
in
PNEUMA,
the time has come when between
growth
and
truth,”‘6
and women
is a
system
which
produces
millions euphemistically
called
“rationalization”). destroys brutally
God’s wonderful exploitation
it will
might
have to “choose
between the
Gospel
of Jesus Christ and
success,”
between faithfulness to their own tradition and to the
spirit
of this world.
It is a minor scandal that most Pentecostal research is funded
by non-Pentecostal sources. Does the
Holy Spirit
in Pentecostalism not understand this or do the Pentecostals not understand the
Spirit? Why not establish a Pentecostal Research Fund with an international scholarly
committee in which
black, white, Hispanic
researchers are included? Besides the Pentecostal and ecumenical
this fund could and should
sponsor research on issues on which Pentecostals have
something
to
say
but on which
they
have so far been rather silent. I
mean,
for
example,
the plight
of our
capitalistic system.
We have invented a
system
which we call “free
market,”
which is neither a free nor an honest market. It is rather the domination of the
strongest people
and most brutal forces. It
of
unemployed (this process
is
It is ecologically disastrous. It creation.
Through hunger
and
international
political
produce unmanageable
problems
which can never be contained
by
force. Is this
truly
the best
think of? What
prophetic
Pentecostal
managers,
industrialists and intellectuals have on this issue? Or are
they just
as dull
economic born-again
system and
we can Spirit-filled
as “the world?”
Emil Brunner
(1889-1966), theologian,
described
further and
say:
Brunner
Pentecostalism.
insights
do economists,
to the indeed we
may go
into a
system. ”
a
great
Bible
expositor
and
prophetic
capitalism already
in 1932 as
“contrary Spirit
of
service;
it is debased and
irresponsible;
it is
irresponsibility developed
“Capitalism
is such a
perversion
of the divine order of
creation,
that if we would feel
obliged
to assert its
economically
ruinous character even if all experts were to
say
the
opposite.””
is an
example
of a
prophetic
existence for which Stronstad calls. This
prophetic
stance is also
applicable
to the internal
dealings
in
The
horrifying report by Janet Meyer
Evertsl9 describes sexual harassment of women who
depend
for their
jobs
and
promotions on men who have either
power
or
money
or both. It is not the fact that they
are sinful men which is the main
problem
but that
they
are men with institutional
power.
This
example
is another one of the
devastating
“Macchia,
‘
‘6 Macchia, “From Azusa to Memphis,” in particular 213.
“From Azusa to Memphis,” in particular 209.
13 Emil Brunner, Das Gabot und die Ordnungen (Zurich:
The Divine A in Christian Zwingli-Verlag,
I 932): 408, 411. English: Imperative: Study Ethics, trans. Olive
York, NY: Macmillan, 1937): 423, 426.
“Brokenness as the Center of a Woman’s Ministry,” 237-244.
Wyon (New ‘9 Everts,
4
111
influences of what is called a “free
market,”
albeit in the
religious
scene. It is time to introduce checks to this
power
imbalance.
However,
to write books and to
preach against capitalism
is not enough.
Pentecostals could
help
to
develop
an alternative economic system.
The alternative economic
system is, of course,
not communism. Communism has
miserably
failed and it has neither solved the
problem of women nor the
problem
of
power.
The alternative is also not a welfare
program by
the
state,
which is merely symptom treatment. The Americans are
wrestling
with the cost and defects of such a
program. So,
what is it?
There is a
long-standing Spirit-movement
which has shown the
way over
many
centuries. I mean the British
Quakers.
Not
only
did
they
for many
centuries
practice pacifism
but
they
also
developed
an alternative practice
for
treating
the
psychologically
ill and the
prisoners (their penitential
reform
would, amongst
other
things,
save us millions of dollars). They
educated women in their schools when the other churches considered this
practice
to be immoral and unbiblical. Much of their
thinking
has been taken over
by the American
Holiness movement. In relation to our
topic they probably
made the most
daring
innovation. They integrated
the work force on all levels in their economic decision-making program.
Not
just
the
capital
investor decides but all those who are involved in the
production process.
The work force decides on the level of
remuneration-including
the salaries of the directors-on the size of the work
force,
on
hiring
and
firing,
and also on certain
products
which a Christian does not want to market. The details can be read in my Intercultural
Theology. 20 All the experts
told them that
they
would
go bankrupt,
that the work force would never understand the subtle
relationship
between
production
costs and market,
and so forth. But
they opted
for obedience to their
prophetic call and did not
go bankrupt
while
many capitalistic
firms went bankrupt
or were involved in
week-long
strikes. In
fact,
these
Quaker firms did rather well in the business world. But
they
also
gave away millions
(with
the consent of their work
force;
that is also a
“Blessing Pact”)
not for welfare
programs,
but for
ecumenical, educational, reconciliatory
and research
programs.
For instance
my Chair of Mission at the
University
of Birmingham was funded with
Quaker money.
Once they
had
given
the
money, they
did not interfere with the administration of these funds.
They just
made sure that
they got
the best
specialists and scholars for a
specific program.
Whether these benefactors were Quakers
or not
or,
in
fact,
whether
they
were Christians or not did not really
bother them. What mattered to them was that the
recipients
had the
courage,
the innovative
power,
and the
prophetic gifts
to deliver the goods.
That
is,
of
course,
an
understanding
of a
spiritual “prophetic 20 Walter J. Hollenweger, Geist und Materie. Interkulturelle Theologie 3 (Munich: Kaiser, 1988): 121ff; and Umgang
mit
Afythen, Interkulturelle Theologie
2 (Munich: Kaiser, 1982, 1992): 189ff.
5
112
community”
which is
foreign
to Pentecostalism. But could
they
not learn from their
predecessors
in the
history
of
spiritual
renewal?
6
