Pentecostalism Varieties And Contributions

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31 Pentecostalism: Varieties and Contributions Vinson Synan* The twentieth century has been influenced and shaped by several popular movements that have overshadowed all others. In the political world, the most pervasive forces have been those fostered by Marxist revolutionists who have exploited rising popular nationalistic tides in many nations to foster communist revolutions. The popular reaction to these Socialist and Communist revolutions has been those ultra conservative forces that produced Nazism and Italian Fascism. The wars of the past half century have been essentially struggles between these popular forces. In the religious world, many popular forces have also arisen during this century, developing parallel in time to the foregoing political movements. The two most important of these are Pente- costalism among Christians, and Islamic fundamentalism among Moslems. Of course, there have been untold numbers of lesser .. religious movements that have arisen in the religious world during this era with varying degrees of importance and permanence. Although many of these have had a great impact on society at large, and have attracted much attention from religious leaders and the press, for the most part they have been movements initiated from above without a large popular following among the common people. Such movements as Christian and Islamic fundamentalism are of enormous importance in the long run because they rise up from the common people as grass-roots popular movements, in contrast to those forces that have their origins in some theoretical ideology or theology imposed from above. Pentecostalism is the popular Christian movement of the twentieth century. It has spread to practically every nation and people group in the world in less than a century. It is, furthermore, a mass ‘ movement which, though it began with the lower classes, has demonstrated an appeal to persons of every social, educational and economic class. It thrives in diverse environments that range from Black and Hispanic storefront churches in Harlem, to the upper reaches of European royalty, and even inside the Vatican itself. I Because of its tremendous growth and vitality, Pentecostalism deserves the attention of the religious establishment. Its long-term importance is underscored by the fact that Pentecostal Christians, rather than those from the Reformation Churches, now make up the largest body of Protestants in the world. In 1985, there were over 168,000,000 classical Pentecostals and charismatic Pente- costals in the mainline churches of the world, making up over 10% 1 32 of the Christian family. By AD 2000, Pentecostals are expected to number some 440,000,000 persons, or 20% of all the Christians in the world.2 1. The Variety of Pentecostal Movements In order to discuss the contributions and lessons of Pente- costalism for the modern church, it might be well to define first the movement and to describe the great variety of organizations and ministries that are involved in Pentecostalism today. In brief, Pentecostalism is a twentieth century phenomenon with roots in the evangelical, Methodistic, and perfectionist movements of the nineteenth century. Although modern Pentecostalism began in the United States in 1901, its theological roots are found in British evangelical movements which also produced Fundamental- ism, the “Higher Life” movements centering around the Keswick conferences, and the prophecy movement which stressed the premillenial rapture of the church.3 Most of the above-mentioned movements stressed the ministry of the Holy Spirit, and indeed, a subsequent “baptism in the Holy Spirit” as an enduement of power for service. Where Pente- costalism separated from previous groups was in their rejection of the cessation of the charismata theory which had pervaded Christian thought since the days of St. Augustine.4 Although in many minds Pentecostalism was and remains a “tongues movement,” it represents much more than that narrow focus. Kilian McDonnell has defined Pentecostals and charis- matics as: Those Christians who stress the power and presence of the Holy Spirit and the Gifts of the Spirit directed toward the proclamation that Jesus Christ is Lord to the glory of God the Father.’ The crucial point of demarcation between Pentecostals and other Christians is the unique Pentecostal emphasis on the person, work, and gifts of the Holy Spirit. With this broad definition, it might be helpful to survey the major streams of Pentecostalism in order to observe how each one perceives of itself. 1. The Classical Pentecostal Movements. The groups now classified as the “Classical Pentecostal” churches owe their origins to the teachings of Charles Fox Parham (Topeka, 1901) and William J. Seymour (Los Angeles, 1906). What distinguishes these groups is the acceptance of the “initial evidence” theory which holds that glossolalia is the necessary first evidence of receiving the “baptism in the Holy Spirit.” Although there are perceived differences between these groups over questions pertaining to sanctification, divine healing, and the Godhead, they represent one 2 33 historic stream with a growing – presence in most nations of the world.6 2. Mainline Protestant Charismatics. The charismatic move- ment in the mainline Protestant churches began about 1960 and the first participants were called “neo-Pentecostals.” Early leaders in “this movement were Harold Bredeson (Lutheran and Dutch Reformed, 1947), Gerald Derstine (Mennonite, 1954), Tommy Tyson (Methodist, 1954), Richard Winkler (Episcopalian, 1956), and above all Dennis Bennett, (Episcopalian, 1960). Derstine might be ‘ considered typical of the thousands of ministers who were expelled from their churches prior to 1960, while Winkler and Bennett represent the thousands of clergy since that time who have been allowed to remain in their churches despite their Pentecostal beliefs and practices. These “Neo-Pentecostals” differed from their predecessors in that they seldom subscribed to the “initial evidence” theory and that they practiced a more restrained form of worship than their more demonstrative Pentecostal counterparts. They also were generally from a higher socio-economic level and attained higher levels of education and theological training. The development of an “organic view” of spiritual experience avoided the problems of subsequence posed by the classical Pentecostal “second blessing” teaching, thus making Pentecostals more accessible to those in the liturgical and sacramental traditions.7 3. The Catholic Charismatics. Beginning in 1967 at Duquesne University in Pittsburg, the Catholic Charismatic Renewal developed rapidly in the United States and around the world during the next two decades. From the beginning, this movement grew under the scrutiny of the heirarchy and was accorded serious study by both theologians and sociologists. In most ways, the Protestant and Catholic renewals developed along similar paths, both borrowing and contributing to each other in significant ways. Yet, beyond many similarities with both classical and Protestant Pentecostal movements, the Catholic Charismatic Renewal developed a unique style and structure which made it an indigenous Catholic movement ‘with little of the theology and “cultural baggage” of Protestant Pentecostalism.8 4. The Independent Groups. As Pentecostalism developed, it spawned many independent groupings which were not organically connected with the foregoing historical expressions of the move- ment. The development of the charismatic ministries of individual leaders has led to a proliferation of new movements centering around magnetic personalities and variant teachings that have not always been accepted by the major groups. 3 34 among trail of these magnetic leaders. These “latest move of God”groups divide the overall movement, causing shifting the faithful. Often bitterness, Simpson (the and Kenneth just a few continually arise, change, and alliances and loyalties strife and schism follow the churches), and the Among these groups could be cited the followers of Charles “Covenant” churches), the followers of Kenneth Hagin Copeland (The “Faith” followers of Earl Paulk, (The “Kingdom Now” churches). These are of the host of smaller movements that almost defy description. In general, it has been estimated that for every classical Pentecostal to a historic Pentecostal church such as the Assemblies of related historic Pentecostal not related to a pendent of orthodox Pentecostal can be classified only These are sometimes assigned churches because Although deny any relationship as God, there is one “independent” Pentecostal church. Much of the growth of these “independ- ents” is due to the expert use of the mass media, especially radio and television. These groups proliferate also on the mission fields as literature and preaching crusades spread their teaching. In time many of them will in all probability become major denominations.9 5. Third World Indigenous Groups. The fastest-growing Pente- costal movements in the world, however, are not directly related to the above groups, but consist of indigenous movements inde- Western mission boards. Some of these observe worship and theological as semi-Christian. forms, while others to the Pentecostal similarities in worship family of and the years leaders.)10 of superficial practice of glossolalia. classical Pentecostal bodies often with them, these groups are usually classified “Pentecostal” because they obviously do not fit well into any other category. The Zionist Apostolic movement in South Africa with over 3,000,000 members is a case in point, (although in recent this group has gained more acceptance among Pentecostal among and ecclesiologies by As Pentecostals theological camps not yet been II. The Theologies of Pentecostalism There exists a wide variety of theologians Classical Pentecostals that is not always perceived outsiders. All Pentecostals agree on the presence and demon- stration of the charismata in the modern church, but beyond this common agreement there is as much diversity as in all the other branches of Christianity. have seen themselves, the following major exist which stress different positions that have resolved: 4 35 1. Wesleyan Pentecotals. emphasized sanctification. evidenced by glossolalia pentecostal” fication churches. Church organization episcopal and connectional, centralized government. Representative (Cleveland, Tn.), the Wesleyan doctrine They simply added the Baptism as a “third blessing.” movements still place a great emphasis and in many places are better known as “holiness” costalism The first wave of Pentecostalism of “second blessing” instant in the Holy Spirit These “holiness- on sancti- in these denominations tends to be with highly developed forms of of the Assemblies bodies in this group include the Church of God the Pentecostal Holiness Church (Oklahoma City, Ok.), and the Church of God in Christ (Memphis, Tn.).” 2. Baptistic Pentecostals. The second wave of American Pente- came into being with the organization of God in 1914. These bodies rejected the strict Wesleyanism of the earlier groups, stressing gradual sanctification and more presbyterial ‘ and congregational forms of church government. Called the “finished work” movement in the early days, this stream of Pentecostalism was less legalistic and perfectionistic than the first stream Most Pentecostal movements (Springfield, Mo.) Pentecostals theological departure in the world formed after 1914 the most radical denies Father, Son, order to be saved, of Pentecostals salvation. have been influenced by this model. In time, the Assemblies of God became an important standard bearer for most of the Pentecostal groups in the world 3. Oneness Pentecostals. The “Oneness” or “Jesus Name” began after 1914 and represented of any Pentecostal groups before or since. Essentially, these churches teach a unitarianism of the Son which the traditional doctrine of the Trinity and claims that Jesus is and Holy Spirit. Their followers are taught that in one must be baptized “in Jesus’ name” (Acts 2:38) as well as experience glossolalia. They are the only major grouping who teach that speaking in tongues is necessary to are the United churches has nations as well as “neo-Pentecostals,” matics” since sociological logical differences between costals. The major churches in the “Jesus Name”category Pentecostal Church, the Pentecostal Assemblies of the World, and some groups known as “Apostolic” 4. Charismatic Pentecostals. Since 1960, Pentecostalism made major penetrations into the mainline Protestant denomi- as into the Roman Catholic Church. At first known they have uniformly been known as “charis- about 1970. The reasons for this appellation are more than theological, although there are important theo- these groups and the Classical Pente- 5 36 These “new” Pentecostals stress all the charismata in addition to glossolalia, and universally reject the “initial evidence” teaching of the Classical Pentecostals. They make every effort to remain in their churches and spread renewal in their denominations rather than to become “comeouters” or schismatics. In general, these groups are also somewhat different from their Pentecostal brothers and sisters in matters of life-style. 14 III. The Contribution of Pentecostalism 1. The Revalorization of the Charismata. Since it was first enunciated by St. Augustine, the Western Church has more or less viewed the gifts of the Spirit through a dispensational teaching known as the “Cessation of the Charismatai” theory. That is to say, that the miraculous and extraordinary gifts of the Spirit were withdrawn after the Gospel had been authenticated under the apostles. Most Protestants have taught that this withdrawal came with the final perfection of the canon of Scripture. This view was expressed and repeated by many theologians over the centuries, including St. John Chrysostom and Martin Luther. Despite this development in the West, the Orthodox churches of the East never accepted such a view. Questions arose about the cessation theory in the nineteenth century among both Protestant and Catholic theologians. In England, such Evangelical leaders as Edward Irving, Lewis Way, and John Nelson Darby predicted a restoration of the charismata as a sign of the end times and the second coming of Christ. Classic expression of this view was given in William Arthur’s Tongues of Fire, an 1856 book that stoutly denied the cessation of the gifts, and called for their restoration in the church. 15 About the same time, German Catholic theologians, Adam Moehler and Matthias Scheeben, were writing about the charis- matic nature of the church. Their work also denied the cessation theory, and called for a church that was less juridical and more led by the Spirit and His giftS.15 It remained for the Pentecostals to put into practice the teachings of the foregoing leaders who happened to be Presbyterians, Methodists, Anglicans and Roman Catholics. The practice of such charisms as glossolalia, divine healing, and exorcism has been the hallmark of Pentecostalism around the world since 1901. With the beginning of the charismatic movement about 1960, these “Pente- costal” practices have also entered mainline churches. Now it is rare to find groups who still hold strongly to the dispensational or “cessation” view of the charismata. About the only groups left are some conservative Wesleyans, Funda- mentalists, and members of the Churches of Christ. 6 37 Historically, this is the major point made by Pentecostalism and remains the greatest accomplishment of the movement. All other contributions have been minor in comparison to this one. Along with renewed manifestations of the charismata has come a renewed awareness of the forces of evil in the world. The mani- festation of spiritual gifts often reveals the presence of satanic and demonic forces. The revalorization of the charismata has also meant a renewed understanding of the reality of the satanic and demonic forces that torment humankind. As a result, the church in recent years has come to understand anew the reality of spiritual warfare. This in turn has given rise to a renewed understanding of exorcism and taking dominion over satanic forces in the power of the Holy Sprit. 17 2. Renewal of Expressive Worship. There have always been those “enthusiasts” in the church who have been overtly expressive in their praise and worship. One need only mention the Ana- baptists, Quakers, Shakers, Methodists, and Holiness people to confirm this continuing tradition among Christians. In most cases such enthusiasm wanes after a generation or so during which time these “sects” become “churches” with much more respectability but also with much less zeal. This was the case of the Cane Ridge camp meetings of the early 1800s which were led by Presbyterians, Baptists, and Methodists and which eventually produced the “Restoration” churches. In the twentieth century, the Pentecostals have carried on this ancient tradition. Often called “emotionalism” or “enthusiasm” by the public and scholars alike, expressive worship generally marks a new denominational movement which originates among the lower classes. These are the ones who often desire “heart religion,” as Wesley called it, over more literary and intellectual forms of faith and worship. Indeed, there are those such as Paul Bilheimer who credit the Pentecostals’ “massive praise” for the massive growth of the movement around the world. This praise he called “nothing short of heavenly,” and something that all Christians of any denomination could and should practice.18 This type of worship is often accompanied with singing in tongues, applause to the Lord, the raising of hands, and the shouting of loud “amens” and “hallelujahs.” This could well be called “expressive” praise and worship, in the sense that the entire congregation expresses praise. This term is preferable to the word “emotional” since this style of worship is not essentially emotional, although strong emotions often may well up in the midst of the people. 7 38 Expressive worship also extends to the music styles practiced by Pentecostals. Hand clapping rhythms are common in the Gospel music styles that were popularized in the South and have spread over the nation. Special music by orchestras, choirs, ensembles, trios, quartets, and soloists are so common that Kilian McDonnell was led to observe that Pentecostal services are essentially a sermon.” musical concert followed by matics has Everywhere, songs of past years The music of lifestream of performers people “a Church. singing songs In recent years a strong trend among Pentecostals and Charis- been to sing songs known as “scripture choruses.” the Scriptures are sung in rounds, chants, and hymns. This is a radical departure from the personalized and sentimental of the I’ll Fly Away genre. the renewal has now largely entered into the the churches. Most of the currently popular Christian are Pentecostals and their music is sung and whistled by of all denominations. No church has been more dramati- cally affected by the music of the renewal than the Roman Catholic All over the English-speaking world, Catholics are now and choruses inspired by the renewal in their regular masses. has been one part practice Lord,” they Often these songs in Pentecostal to “dance in the Spirit” meetings. The proba- Israel have brought home Biblical forms of music Prayer. 3. visitor to a Pentecostal Spiritual dancing often accompanies and Charismatic meetings. Traditionally, of the ultimate forms of spiritual transport among Pentecostals. Indeed, in Chile, the dance has become an integral of the spirituality and liturgy of the Pentecostal churches. In recent years, however, Charismatics somewhat changed the of the dance. Using the biblical phrase “dancing before the are less ecstatic and more inclined to choreography than their Pentecostal predecessors. “The Charismatic two-step,” as one person recently described it, is likely to break out at any time in great charismatic conferences. the unmistakable flavor of Israeli music and dance forms are seen in Pentecostal and Charismatic bilities are that thousands of tourists to with them the more exotic and seemingly and dance they have seen in the Holy Land. 19 Concert and Spontaneous service is less impressed other gifts of the Spirit than with the sudden and unaccustomed of “concert prayer.” This refers to a general season of entire congregation prays together loudly and spontaneously “in concert.” This stands in contrast to traditional modes of prayer, often led by one person, usually the pastor. it takes some getting used to, this form of prayer soon practice prayer in which the Although As a rule, the first-time with tongues or 8 39 , becomes the standard form for most Pentecostal and charismatic groups. Many surveys have shown that this practice is often the most disconcerting aspect of Pentecostal worship to uninitiated visitors. Another type of prayer that is typical of Pentecostal worship is spontaneous and extemporaneous prayer by pastors or prayer group leaders. This is in contrast to the more formalized written or “pastoral” prayers that often come across as more ritualized and less personal. Some observers believe that spontaneous prayer has entered strongly into the mainstream of the churches and that this may be one of the more important although less sensational contributions of the movement to the Body of Christ 4. A Love of Scripture. In all lists of the characteristics of Pentecostalism, the awakening of a love for reading and absorbing the Scriptures is high on the list. In his address to the International Catholic Charismatic Leaders’ Conference in Rome in 1973, Pope Paul VI commended the Charismatics for their “more assiduous reading of the Scripture,.”21 It is not the fact that Pentecostals read the Scriptures “assiduously,” but the manner in which they read them. The Bible is read. as “the Word of God for me today” rather than as an interesting book of primary sources or as a repository of doctrinal teachings. Nowhere is this more pronounced than in the Catholic Charismatic renewal. In the last decade two magazines devoted to Scripture have experienced enormous growth in circulation. One, entitled Gods Word Today, has a subscription list of over 100,000, while the other, entitled The Word Among Us, is sent to over 75,000 readers.22 Any large or small gathering of Pentecostals or Charismatics will be notable for the number of Bibles brought along by the participants. Also important will be the testimonies to the guidance received from day to day by the reading of the Scriptures for personal edification and blessing. 5. Evangelistic Use of Charismata. The overall purpose of the charismata in Paul’s Corinthian letter is the ,edification of the church ( Corinthians 12:7; 14:12). Yet there is also a “sign”value as in the case of glossolalia which Paul asserts is “for unbelievers”” ( I Corinthians 14:22). Mark lists tongues as a “sign” that would follow believers along with healing, exorcism, and power over poisons and serpents (Mark 16:17-18). These are evangelistic uses of the charismata designed to bring unbelievers into the Kingdom. The Pentecostals have majored in mass evangelistic “healing” crusades featuring the charismata as the drawing card. Although these meetings have met with some success in the United States, ‘ 9 40 their most important function has been realized in third world nations. The crusades ofT.L. Osborn in past decades and Reinhard Bonnke today have led thousands of pagans into the kingdom.23 The crucial point in these meetings is the “power encounter,” to use the phrase of Fuller Missiologist, C. Peter Wagner, and pastor- evangelist, John Wimber. This occurs when a miraculous healing or exorcism convinces non-believers that the power of Jesus is greater than that of their own gods or local witchdoctors.24 A striking example of this principle is the story Alexander Abala, of Zaire, who was taught a cessation of the gifts theory in an evangelical Bible school in Zaire. Because this teaching was contrary to what he had seen in the Bible, he lost his faith and turned to a life of crime. A few years later when he saw a tent meeting led by T.L. Osborn, he was determined to expose him as a fraud. Taking a blind woman and several other friends to service, he planned to expose the evangelist when the woman was not healed. To his utter astonishment, the woman was instantly healed, after which, Abala and his friends were converted, and called into the ministry. In the years since then, Abala and his followers have planted over 3,000 churches in Zaire, all of the Pentecostal variety.25 The best current example of the “power encounter” principle is seen in the ministry of Bonnke in Africa. His tent, which seats 34,000 persons is often too small to hold the crowds that are attracted to his services. He has preached to crowds estimated at 500,000 in Nigeria, and other nations. In these services, the majority of those attending are often Muslims. The healings experienced in these meetings have led thousands of these Muslims to convert to Christianity. In this case, the Pentecostals could well serve as the “shock troops” in converting mass populations to Christ. 6. The Aggressive Use of Electronic Media. In no other area have the Pentecostals contributed more to contemporary Christianity than in the area of the “electronic church.” For decades, the radio airwaves were filled with local pastors and evangelists who had some success on the local level. In the late 1940s, Oral Roberts and others, pioneered the use of national radio networks to build national constituencies. In the 1950s, Roberts also pioneered the technique of television evangelism to portray his healing ministry before the nation. By the 1960s and 70s Christian television was pioneered by Pat Robertson and his Christian Broadcasting Network (CBN). This was followed soon by Jim Bakker’s “Praise the Lord” (TBN) and Mother Angelica’s “Eternal Word” network (EWTN). All of these used the new cable television technology, in addition to regular broad- 10 41 casting. Also, when satellite dish technology became available in _ the early 1980s, the Pentecostals were the first to use this new medium.27 In time, the major denominations attempted to enter the electronic media arena, but with little success. After expensive efforts, the Roman Catholic and Southern Baptist networks have floundered while the Pentecostal programs continue to flourish. Prime time Pentecostal preachers now include number one rated Jimmy Swaggart, as well as Kenneth Copeland, Oral Roberts, Frederick K. Price, and others. 7. New Forms of Church Structure. Pentecostals have also pioneered in innovative types of church structure which, in some cases, have produced spectacular results. The “cell meetings” of Yonggi Cho’s Full Gospel Central Church, in Seoul Korea, has helped make this congregation the largest local church in the world. With 500,000 members in 1985, Cho expects this congregation to number no less than 1,000,000 by the year 1990. In 1986 he claimed a growth rate of 10,000 new members a month.28 Similar innovations have been attempted by the covenant churches. led by Charles Simpson and .Bob Mumford. Called the “discipleship” or “shepherding” movement by some, these churches have experimented with pyramidal forms of authority which flow down from the top, built on “person to person” relationships.29 The Charismatic communities developed among Catholics, such as the Word of God Community in Ann Arbor, Michigan and the People of Praise in South Bend, Indiana, have also introduced creative forms of living out the Christian life in tightly knit communities. These, and other communities, are often ecumenical in membership, and thus present models of interfaith cooperation on an intense level not seen elsewhere in modern times.30 8. Cultural Adcrptability. One of the greatest mistakes made in Western missions has been to confuse theology with matters that pertain merely to culture. Thus, missionaries have often tried to transplant English or American forms of worship to other people groups which are totally alien to those cultures. Of course, these seldom “take” in the alien culture, with the resulting failure and discouragement that usually follows. Pentecostals have sensed the differences between theology and culture, and generally have been successful in creating indigenous churches which incorporate unique local cultural forms. Often these forms were previously rejected by mainline missionaries who thought that any variation from Western norms were somehow “un-Christian.” In no area is this more apparent than in the field of music and dance. The pipe organs and robed choirs of Western churches may 11 42 costals in churches. churches, Pentecostalism high adaptability 9. been Theological Flexibility. make no sense in primitive cultures. Thus in Africa, the Pente- welcomed the use of drums and “dancing before the Lord” the worship of the churches, a thing unthinkable in most Western In Latin America, the use of “creole” instruments and music styles has attracted masses of converts to the Pentecostal while the more Anglo-Saxon forms of liturgy have been notable for their failure to attract and minister to Latins.31 has appeared in cultural settings that range from Pontifical Masses in St. Peters in Rome, to African outdoor services that meet under the trees where the faithful dance before the Lord, to the rhythmic throb of African drums. A case in point is the fact that a large proportion of the European Gypsies have converted to Pentecostalism in the past three decades. The easy of Pentecostal worship to various cultures, made this possible. This, and other examples, could be presented to demon- strate the vast cultural adaptability of the movement. In a similar way, Pentecostalism has more interested in spirituality than in theology. Theology is seen in quite practical terms and it relates mostly to the explanation and justification of spiritual phenomena as experienced in the Yet, Pentecostalism has penetrated practically all the major Christian theological systems. As of now a fully developed and many hope that one never does come into existence, since that the “letter kills, but the Spirit makes alive.” the efforts of the Society for Pentecostal which was formed in 1970, and Hendrickson Press in movement. exist; they feel Nevertheless, through Studies, Massachusetts, attempts theological flexibility exist and grow in 10. Church Growth. greatly affected and flourished in “Pentecostal” theology does not at producing such a theology but This movement, vation mainline churches. Pentecostalism, now given the Classical Pentecostals the largest family of Protestants Peabody, are going forward.32 It is not that Pentecostals think theology to be unimportant, there is concern that theology serve spiritual reality, rather than, that spirituality serve theology. This flexibility came early in the history of the movement when the first Pentecostals refused to be restricted to only a narrowly-defined Wesleyan theology. has opened the way for Pentecostalism to a great variety of theological environments. The Church Growth movement has been by the record of the Pentecostal especially in Third World countries. Much of the research and resultant theory of the movement of Pentecostal growth patterns, The cultural and theological has caused immense church has been based on the obser- in contrast to those of adaptability of growth, which has the distinction of constituting in the world.33 12 43 Church growth researchers are especially impressed with the record of the Pentecostals in church planting and in the develop- ment of super churches. The accompanying statistics from David Barrett’s World Christian Encyclopedia indicate the importance of Pentecostalism in the area of church growth. According to Barrett, the Pentecostals had surpassed in size, all the Protestant Reformation families of churches, by 1980. In addition to these Pentecostal Christians, the Charismatic move- ment had entered all the traditional churches of Christendom. In his projections for the future, Barrett estimated the following figures for World Christianity in the year of 1985: WORLD POPULATION About 5 Billion persons I. POPULATION OF MAJOR WORLD RELIGIONS IN 1985 II. OF CHRISTIANS III. OF PROTESTANTS 13 44 IV. OF PENTECOSTALS TOTAL PENTECOSTAL CHARISMATIC CHRISTIANS These projections indicate that in 1985, over 10% of all the Christians in the world were of the Pentecostal or Charismatic type. Barrett projects a rate of growth to the end of the century which will place the number of Pentecostals and Charismatics at 440,000,000 persons, or 21% of the world’s Christians. This projection is all the more remarkable;when one considers that before January 1, 1901, this category of “Pentecostal” Christians did not even exist.34 The research of Elmer Towns also indicates that the three largest congregations in the world are Third World Pentecostal Churches. In 1985, their churches reported the following membership figures.3s The development of super churches, both in America and in other nations, points to an unexpected major strength of the movement related to the area of liturgy. The Pentecostals have ‘ developed a dynamic of public worship which adapts well to huge congregations as well as to small prayer groups. The development of “word gift units” in large conferences has introduced an orderliness that was often lacking in the uninhibited and spon- taneous worship of the older Classical Pentecostal churches. It may be, that the dynamic of powerful, yet decent and orderly Pentecostal worship, has been a primary factor in the development of these super churches. 14 45 ll. Grass-Roots Spiritual Ecumenism. In the past two decades the most ecumenical force in the world has been the Pentecostal Charis- matic movement. I speak here of actual grass-roots ecumenical worship and fellowship that has been experienced by literally millions of Christians of practically all denominations. One of the leaders in this development is David J. du Plessis, who was the first Pentecostal to engage in dialogue with both the World Council of Churches and the Roman Catholic Church. An observer in Vatican II, he has served as the most important and consistent bridge between the Pentecostals and the rest of the Christian church world. The climactic Charismatic ecumenical event so far, was the Kansas City Conference of 1977 which saw 52,000 persons register for the sessions in Arrowhead Stadium. Of these, 50% were Roman Catholic, with the rest representing mainline Protestant and Pentecostal denominations along with many independent churches and ministries.36 This conference was the model for the ecumenical congresses that convened in New Orleans in 1986 and 1987. The Leaders’ Congress in 1986 was planned to bring together some 10,000 pastors and leaders from all denominations, while the General Congress in 1987 was designed to gather over 70,000 persons for mass meetings in the Superdome. These are examples of the ecumenical fellowship on a large scale that was already in existence on the local level. Ecumenical lay organizations such as the Full Gospel Businessmen and Women’s Aglow have played a leading part in the ecumenical openness of the movement.3′ 12. World Evangelization. Perhaps the greatest future contri- bution the Pentecostals could make to the body of Christ is in the area of world evangelization. The record of missions growth among Pentecostals in Europe, Latin America, East Asia, and Africa, indicate an ability to lead huge numbers of unbelievers to a decision of faith in Jesus Christ and to bring them into the churches.38 The experience of the mainline churches is instructive in this regard. Only a few years ago, charismatics were most often turned down by mission boards. Now, experience has shown that charis- matic missionaries and church planters have the best success rates of all. Now, some mission boards, such as those in the Anglican Communion, actively recruit known charismatics because of their tenacity and productivity. Perhaps this is a lesson that all the churches could learn. The Pentecostal/ Charismatic renewal has produced an army of committed young men and women willing and ready to serve anywhere in the world. If the mainline churches could tap this reservoir of talent, the last decade of the twentieth century could well be one of world 15 46 evangelization church. unlike any similar period in the history of the *Vinson Synan is an ordained minister with the Pentecostal Holiness Church. He has held a variety of posts within the church, including the position of Assistant General Superintendent. Currently, he serves as the chair of the North American Renewal Service Committee’s Congress on the Holy Spirit and World Evangel- ization to be held in New Orleans, Louisiana, July 22-26, 1987. ‘Sources on Pentecostalism from a worldwide perspective include: Walter Hollenweger’s, The Pentecostals: The Charismatic Movement in the Churches (Minneapolis: Augsburg Press, 1972); John Nichol’s, Pente- costalism (New York: Harper & Row, 1966); and Nils Bloch-Hoell’s, The Pentecostal Movement (Oslo: Universitets-forlaget, 1964). 2David Barrett, World Christian Encyclopedia (New York: Oxford University Press, 1982). Some of these estimates are taken from interviews with Barrett by the author on September 14, 1985 based on research and made in 1985. one projections 3For those movements that preceded modern Pentecostalism, should consult Ernest Sandeen, The Roots of Fundamentalism: British and American Millenarianism, 1830-1930, (Chicago: University of Chicago Press, 1970); Timothy Smith, Revivalism and Social Reform in Mid-Nineteenth Century America (New York: Abingdon Press, 1957); Donald Dayton, “Theological Roots of Pentecostalism,” Ph.D. Dissertation, University of (Unpublished Chicago, 1983), 244 pp.; Charles E. Jones, Perfectionist Persuasion (Metuchen, N.J.: Scarecrow Press, 1974); and Edith Waldvogel (Blumhofer), “The Overcoming Life: A Study in the Reformed Evangelical Origins of Pentecostalism,” (Unpublished Ph.D. Dissertation, Harvard University, 1977), 225pp. The literature of these groups is surveyed in Charles Jones’ Guide to the Holiness Movement (Metuchen, N.J.: American Theological Library Association and Scarecrow Press, 1974). 4See Vinson Synan’s Holiness-Pentecostal Movement in the United States (Grand Rapids: William B. Eerdman’s Publishing Co., 1971), 95- I 16; and In the Latter Days: the Outpouring of the Holy Spirit in the Twentieth Century (Ann Arbor, Mich.: Servant Books, 1984), 25-69. 5Kilian McDonnell and Arnold Bittlinger, The Baptism in the Holy Spirit as an Ecumenical Problem (South Bend, Ind.: Charismatic Renewal Services, 1972). 6Histories of American Pentecostal denominations include: Klaude Kendrick, The Promise Fulfilled (Springfield, Mo.: Gospel Publishing House, 1961); Charles W. Conn, Like a Mighty Army, Moves the Church of God (Cleveland, Tenn.: Church of God Publishing House, 1955); Vinson Synan, Old-Time Power: A History of the Pentecostal Holiness Church (Franklin Springs, Ga.: Advocate Press, 1973); William Menzies, 16 47 Anointed to Serve: The Story of the Assemblies of God (Springfield, Mo.: Gospel Publishing House, 1971); J.O. Patterson, et.al., History and Formative Years of the Church of God in Christ with Excerpts from the Life and Writings of C.H. Mason (Memphis, Tn.: Church of Christ Publishing House, 1969). The literature of Pentecostalism is surveyed in Charles E. Jones’ two volume Guide to the Study of the Pentecostal Movement (Metuchen, N.J.: American Theological Library Association, Scarecrow Press, 1983). 7The best popular source on the Charismatic movement in the mainline churches is Richard Quebedeaux, The New Charismatics II (New York: Harper & Row, 1983). Also see Synan’s, In the Latter Davs and the series of articles in Charisma magazine in 1986 and 1987 on the various mainline renewal movements (to be published in book form in 1987 by Creation House Publishing Company). The official statements of the churches of the world are found in Kilian McDonnell’s 3 volume, Presence, Power, Praise: Documents on the Charismatic Renewal (Collegeville, Mn.: Liturgical Press, 1980). A survey on the literature of the movement will be available in Charles Jones’ forthcoming, Guide to the Study of the Charismatic Movement to be published by Scarecrow and the American Theological Library Association in 1987. ‘Early histories of the Catholic Pentecostal movement include: Kevin and Dorothy Ranaghan’s Catholic Pentecostals (New York: Paulist Press, 1969); and Edward D. O’Connor’s, The Pentecostal Movement in the Catholic Cirurch (Notre Dame, In.: Ave Maria Press, 1971). A fine scholarly treatment is James Connolly’s “Neo-Pentecostalism: The Charis- matic Revival in the Mainline Protestant and Roman Catholic Churches of the United States,” (Unpublished Ph.D. Dissertation, University of Chicago, 1977). Also see Quebedeaux, New Charismatics II, 72-80; and Synan, In the Latter Days, 97-1 17. 91ndependent evangelists and their organizations are treated in David Edwin Harrell, Jr., All Things Are Possible: The Healing and Charismatic Revivals in Modern America (Bloomington, In.: Indiana University Press, 1975); and Steve Durasoff, Bright Wind of the Spirit (Englewood Cliffs, N.J.: Prentice-Hall, 1972). “‘See Hollenweger, The Pentecostals, I I I-175. IISynan, Holiness- Pentecostal Movement, 13-93. 12See Carl Brumback, Suddenly… From Heaven: A History of the Assemblies of God (Springfield, Mo.: Gospel Publishing House, 1961) Menzies, Anointed to Serve; and Edith Waldvogel Blumhofer, The Assemblies of God: A Popular History (Springfield, M o.: Gospel Publishing House, 1985). ‘3See David Reed’s, “Origins and Development of the Theology of Oneness Pentecostalism in the United States,” (Unpublished Ph.D. Dissertation, Boston University, 1978); and “Aspects of the Origins of Oneness Pentecostalism,” in Vinson Synan, Aspects of Pentecostal/ Charis- matic Origins (Plainfield, N.J.: Logos International, 1975), 143-168; See also Synan, Holiness- Pentecostal Movement, 143-168. 17 48 14For theological works from mainline charismatics see: Kilian .McDonnell, et. al. The Holy Spirit and Power: The Catholic Charismatic Renewal (New York: Doubleday and Company, Inc., 1975); and McDonnell’s Charismatic Renewal and the Churches (New York: Seabury Press, 1976). See also Larry Christenson, Welcome Holy Spirit (Minneapolis, Mn.: Augsburg Press, 1987). 15Sandeen, Roots of Fundamentalism, 7-36; Synan, In the Latter Days, 25-42. Synan, Aspects of Pentecostal/ 160’Connor, “Hidden Roots of the Catholic Charismatic Renewal,” in Charismatic Origins, 169-192. 17C. Peter Wagner, Your Spiritual Gifts Can Make Your Church Grow, (Glendale, Ca.: Regal Books, 1979). 18Paul Bilheimer, Destined for the Throne (Fort Washington, Pa.: Christian Literature Crusade, 1975), 128-129. 19See Eddie Ensley, Sounds of Wonder: A Popular History in Tongues in the Catholic Tradition of Speaking (New York: Paulist Press, 1977); Bernard L. Bresson, Studies in Ecstasy (New York: Vantage Press, 1978); Ann Ortlund, Up With Worship: How to Quit Playing Church (Ventura, Ca.: Regal Books); David Blomgren, Song of the Lord (Portland, Or.: Bible Press, 1966). zoEarl Paulk, Your Pentecostal Neighbor (Cleveland, Tn.: Pathway Press, 1958); Wade Horton, ed. The Glossolalia Phenomenon (Cleveland, Tn.: Pathway Press, 1966). 21McDonnell, Presence, Power, Praise, 3:1 I-22. 22George Martin, Reading Scripture as the Word of God (Ann Arbor, Mi.: Servant Books, 1975). God’s Word Today is in St. Petersburg, Florida Servant Publications. The Word published by Among Us is published by the Mother of God Community in Gaithersburg, Maryland. 23The best histories of the healing crusade evangelists are Harrell’s, All Things Are Possible;.and Oral Roberts: an American Life (Bloomington, In.: Indiana University Press, 1985). 24John Wimber, Power Evangelism (San Francisco: Harper & Row Publishers, 1986). 25Alexander Abala, Personal Testimony, Harare, Zimbabwe: April, 26, 1986. 26See Bonnke’s crusade reports in his Christ for All Nations magazine. 27See James Morris, The Preachers (New York: St. Martin’s Press, 1973); and Ben Armstrong, The Electric Church (Nashville: Thomas Nelson, 1979); and Quebedeaux, New Charismatics 11, 108-109; 124-126. 28Paul Yonggi Cho, The Fourth Dimension (Plainfield,N.J.: Logos International, 1979). 29See Quebedeaux, New Charismatics 11, 138-142. 3oGraham Pulkingham, Gathered for Power: Charisma, Commercial- ism, Christian Witness (New York: Morehouse-Barlow, 1972); Stephen Clark, Building Christian Communities (Notre Dame, In.: Ave Maria Press, 1972). 31C. Peter Wagner, What Are We Missing? formerly titled, Look Out, The Pentecostals are Coming (Carol Stream, Ill.: Creation House, 1973); Quebedeaux, New Charismatics II, 209-210; 170-171. 18 49 Stanley Horton, 32Some recent theological efforts among Classical Pentecostals include: What the Bible Says About the Holy Spirit (Springfield, Mo.: Gospel Publishing House, 1976); Guy Duffield and Nathaniel Van Cleave, Foundations of Pentecostal Theology, (Los Angeles: L.I.F.E. Bible College, 1983); Raymond M. Pruitt, Fundamentals of the Faith (Cleveland, Tn.: White Wing Publishing House and Press, 1981), and Ned Sauls, Pentecostal Doctrines: A Wesleyan Approach (Dunn, N.C.: Heritage Bible College, 1979). 3’Important Church Growth texts include: Donald McGavran’s, How Churches Grow (London: World Dominion, 1957); and Understanding Church Gro….,th, (Grand Rapids, Mi.: Wm. B. Eerdmans Publishing Company, 1970). Also see Peter Wagner’s, Your Church Can Grow (Glendale, Ca.: Regal Books, 1976); and Leading Your Church to Growth (Ventura, Ca.: Regal Books, 1984). 34Barrett, World Christian Encvclopedia, 815-848. 35See Elmer Towns, “The World’s Ten Largest Churches”, Christian Life (January, 1983), 60-66; See also John Vaughn, The Large Church (Grand Rapids, Mi.: Baker Book House, 1985); and The World’s 20 Largest Churches (Grand Rapids, Mi.: Baker Book House, 1984). 3,’The story of the conference is given in David M anuel’s Like a Mighty River: A Personal Account of the Charismatic Conference of 1977 (Orleans, Mass.: Rock Harbor Press, 1977). See also Michael Scanlan, TOR; A Portion of 4v Spirit (St. Paul, Minn.: Carrilon Books, 1979), 1 13-132. “The first positive assessment of the Pentecostals as related to the ecumenical movement was Bishop Leslie Newbiggen’s, The Household of God (New York: Friendship Press, 1954). For an account of David du Plessis’ early ecumenical contacts see his The Spirit Bade Me Go (Plaint’ield, N.J.: International, 1970). An autobiographical effort for du Logos Plessis (With Bob Slosser) is, A Man Called “Mr. Pentecost” ” (Plainfield, N.J.: Logos International, 1977). For an account of the 1986 Leaders’ Congress see Julia Duin, “Signs and Wonders in New Orleans,” Christianity Today, (November 21, 1986), 26-27. ;xL. Grant McLung, Jr., ed. Azusa Street and Beyond: Pentecostal Missions and Church Growth in the Twentieth Century. ( Plainfield, N.J.: Bridge Publishing, Inc.). 19