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Pentecostal
Missiology: Moving
Triumphalism
Gary
B. McGee
275
MISSIOLOGY
to Face the
Beyond Issues
along
with each
contributor, assess the current state of Pentecostal of
well-qualified practitioners, evangelism
and the
heritage
Reading through
the articles of the
Spring
1994 issue
of PNEUMA,
I was struck
by
the advances that have been made in the
study
of Pentecostal missions in the last few
years.
Guest editor
Byron
D.
Klaus,
has
provided
a valuable
opportunity
of Pentecostal
reveals the
emerging
maturation of Pentecostal
a doctorate
toward one. In terms of academic
training,
most of the
contributors,
one
having
either
completed
including
the
editor,
demonstrate
to
missiology
from the
perspectives all of whom are committed to
spirituality.
Their work
missiology
with each
in
missiology
or
working
the influence that Fuller
Theological
missiology (Klaus,
Seminary
and its School of World Mission is
having
in
shaping
the theoretical and
analytical
elements of Pentecostal
McClung, Cavaness, Amstutz,
and
Pousson).
The
scope Charismatic
and
complexity missions seem
of
contemporary
Pentecostal and
days
when
and the Holmes Bible and
far removed from the
missionaries traveled on “faith”
(without pledged support)
from
places like Azusa
Street,
the Hebden
Mission,
Missionary
Institute to the far ends of the earth with no cross-cultural preparation
and little if any formal ministerial
training.
As the
centenary
approaches,
more
necessary
than ever for
guiding
and
safeguarding
the
integrity
of
of the Pentecostal
movement
the mission
enterprise.
missiological
reflection is
All the writers offer valuable
insights
into their
respective
areas of research.
Thus,
I
hope
the
following
observations
studies.
First,
Pentecostal
some
way
to these
ongoing must realize that
“triumphalism” sober and accurate
will contribute in
missiologists unintentionally impedes
the kind of
analysis
that the task
requires. McClung rightly warns of the “twin
perils
of
triumphalism
and elitism.”‘
Unfortunately, ‘ L. Grant McClung, Jr., “Pentecostal/Charismatic
Perspectives on a Missiology
1
276
conclusions
about
the
Pentecostalism reinforces
the
widespread
and uncritical use of statistical
speculations
for
drawing
advance of
triumphalism,
and
thereby easily
sidelines crucial issues and factors that
must be examined.
McClung
cites the five “umbrella
categories”
used
by
David Barrett
in his World Christian
Encyclopedia and
Charismatics,
a list Barrett among many others,
“Non-white “Crypto-charismatics,”
pentecostal
house
groups.”‘
(1982)
for
classifying
Pentecostals subsequently enlarged by adding,
indigenous quasipentecostals,”
and “Isolated radio
this classification
garners
by
a debatable
“Postpentecostals,”
Consequently,
together
a
bewildering array
of
indigenous
churches
reflecting varying degrees
of
syncretism along
with classical Pentecostal and Charismatic
then,
and assisted
does one count isolated radio
the statistical totals of “Pentecostals” and
run into hundreds of millions. In
January,
he calculated that
by mid-year,
there would be
nearly
one-half billion worldwide.3 Noah could
only envy
the
diversity
that Barrett
packs
on board Peter’s s
constituencies. Not
surprisingly research
methodology (How Pentecostals?),
“charismatics”
bark.
trumpet
his
totals,
and those presuppositions,
Generating
a
heart-pounding
.
statisticians
with similar
among
the faithful at
home,
reproducible,”‘
and
segment
of world
Christianity today.”‘
With little
hesitation,
Pentecostal and Charismatic leaders
uncritically
of other
as factual evidence of
astounding gains
in evangelism.4
excitement
leaders herald the
surge
as
“explosive,”‘ “fastest-growing,”6 “infinitely
sponsored by
the
Dictionary of
4E.g.,
Expansion of Pentecostal
“most
missionary-minded How could the ethos of
any
for the
Twenty-First Century,”
PNEUMA: The Journal
of
the
Pentecostal Studies 16
Society for
(Spring 1994): 17.
2For definitions of the
categories,
see David B.
Barrett, “Statistics, Global,”
Pentecostal and Charismatic Movements, eds. Stanley M. and B. McGee
(Grand
MI:
Burgess
Zondervan
House, 1988), 810-829.
Gary Rapids, Publishing
‘ David B.
Barrett,
“Annual Statistical Table on Global Mission:
1994,” International Bulletin ofMissionary Research 18 (January 1994): 24-25.
Vinson
Synan,
The
Spirit
Said “Grow,” The
Astounding
Worldwide
& Charismatic Churches (Monrovia, CA: MARC, 1992), 5-19.
‘ Edward Keith Pousson, “A ‘Great
Century’
of Pentecostal/Charismatic Renewal and Missions,” PNEUMA: The Journal
of the Society for
Pentecostal Studies 16 (Spring 1994): “A
86.
‘Great Century’ of PentecostaUCharismatic Renewal and Missions,” 82.
‘ John L.
Amstutz, “Foursquare
Missions: Doing More With Less,” PNEUMA: The Journal
of the Society for Pentecostal Theology 16 (Spring 1994): 78. “A
‘Great
Century’ of Pentecostal/Charismatic Renewal and Missions,” 81.
6Pousson,
8 Pousson,
2
movement be acceptance?
wrong
when
Charismatics
similar
indigenous groups
277
such
unprecedented
in
Trinidad,
some of whom
churches and
commonalities. Hollenweger,’2
supported by
Thus,
Vinson
Synan proposes
that “the ultimate test of any movement is its success in evangelization.”9
While statistical research
certainly
has
validity
in measuring progress, the
credibility
of such inclusive
figures
should be
challenged.
In
effect, they couple
Church of God
(Cleveland, Tenn.)
believers with African Zionists,
Oneness Pentecostals with members of the Church of Christ on Earth
by
the
Prophet
Simon
Kimbangu
in
Zaire,
and
Independent
with
Spiritual Baptists
sacrifice animals. 10 How
many
of the African
independent
in other
parts
of the world should be considered
Evangelical
in doctrine has been a vexing problem for some time.” Yet the
very complexity
of the issue should alert
missiologists
to the
peril
of
loading
the terms “Pentecostal” and “Charismatic” with this much
diversity
and then
claiming
the definitions derive from
convincing
Barrett and
may
find merit in such
inclusiveness,
stretches the definitions
beyond utility.
article,
the course of
triumphalism
While
In Pousson’s
when he describes the twentieth PentecostaUCharismatic
appears premature.
indulge
in claims to
bigness accomplishments
insecurities of the
formerly acceptance
others,
notably
Walter J. I believe it
takes a new turn century
as “the ‘Great
Century’
of
Comparing
the
Is it because
their
still
struggling
to
gain
renewal and missions.”
dynamics
and successes with Latourette’s “Great
Century,” however,
Yet I wonder
why
Pentecostals and Charismatics
and
greatness?
legitimately
deserve
highlighting,
or does it reveal the
“disinherited,”
in the
larger
church world? Whatever the
achievements, they
still pale in light of the task
yet
to be
accomplished.
Let me
suggest
an alternative for
locating
the
place
of Pentecostals
in the
history
of modem missions.
Keeping
in mind
of Thomas S. Kuhn for
understanding
shifts,
I
propose
and Charismatics the contributions science
through paradigm
‘° Stephen Decision-Making in 1983),
Theologizing
the
progress
of that several
patterns
of
the
Pilgrims
Home:
Leadership
and
9 Synan, The Spirit Said “Grow, ” 2.
D. Glazier, Marchin’
an Afro-Caribbean Faith
(Westport, CT:
Greenwood Press,
47-48, 66-67.
“Charles H. Kraft,
Christianity
in Culture: A
Study of Dynamic
Biblical
in Cross-Cultural Perspective (Maryknoll, NY: Orbis Books, 1979); David J.
and Models Hesselgrave
and Edward Rommen, Contextualization: Meanings, Methods,
(Grand Rapids, MI: Baker Book House, 1989); see also E. Milingo, The World in Between: Christian
Healing
and the
Struggle for Spiritual
Survival 12
NY: Orbis Books, 1984).
Walter J. Hollenweger, The Pentecostals (Peabody, MA: Hendrickson Publishers,
149-175.
(Maryknoll,
reprint 1988),
3
278
nineteenth
century.”
same
time,
arose from dissatisfaction
mission
praxis emerged among
Protestants in the latter half of the
The new
paradigms appeared
at
approximately
the
missions”
represented
with the slow
pace
of conversions
on mission
fields,
and
represented
reactions to the established methods of the
day.
Each
gradually
became
significant,
but not dominant. “Faith
one such
paradigm, gaining
fame
through
the work of J. Hudson
Taylor
and the China Inland Mission. 14
More
directly
to the
point,
a “Pentecostal”
radical
Evangelicals seriously began
to
hope
and
pray
for
apostolic
“signs
and wonders” to
accompany before
foreign
audiences
Frank W.
Sandford,
model took
shape
interventions
Commission,
this
paradigm
paradigm developed
as
the
proclamation
of the
gospel
.
the new anticipating supernatural
out his
Spirit
with
(e.g.,
A. B.
Simpson, Benjamin
H.
Irwin,
and Charles F.
Parham). Subsequently,
with missionaries
(usually physical healings)
as a norm in their ministries.” With an almost
apocalyptic
vision of the
approaching
end of history and confident belief that God had at last
poured
miraculous
power
to
empower
Christians to
bring
closure to the Great
has forced the
larger
church world to reassess the work of the
Holy Spirit
in mission.’6
But,
within this strategy
as in
others,
the
growth
has
always
been uneven and in some
the factors
prompting acceptance
have included more than testimonies to the miraculous as Petersen’s
contexts minimal.
Furthermore,
demonstrates.
Second,
it is
reassuring importance
study
have made vital
contributions to
understanding advance of Pentecostal
that biblical
exegesis
and
theology
that the contributors remind us of the
of
theological
reflection.
McClung, Amstutz,
and Pousson are
well-qualified specialists
in church
growth who, along
with their mentors Donald McGavran and C. Peter
Wagner,
and
publicizing dynamics underlying
the
and Charismatic
University
Missionary
Crying published
missions.
McClung suggests furnish “ballast and balance” to
“Thomas S. Kuhn, The Structure of Scientific Revolutions, 2nd ed. (Chicago, IL:
of Chicago Press, 1970).
“J. Herbert Kane, “The
Legacy of J. Hudson Research 8
74-78.
Taylor,” International Bulletin of
(April 1984):
“A. B.
Simpson,
The Holy
Spirit
or Power From on
Christian of 1896 Charles High F.
(Harrisburg, PA:
Publications, reprint ed.), 2:84; Parham, A Voice
in the Wilderness (Baxter KS:
2nd
Apostolic Faith Bible
first
in
Springs,
1902; ed., 1910), 25-46; also James R Goff, Jr., Fields White Unto
College, Harvests Charles F. Parham and the
Missionary Origins of
Pentecostalism
AR:
University
of Arkansas Press,
1988); William Charles Hiss,
Frank W. Sandford and the
MA: Tufts
Kingdom,
1893-1948″ (Ph.D. Dissertation; Medford,
‘6 A
University, 1978).
fact apparent in Kilian McDonnell’s three volume Presence, Power, Praise: Documents on the Charismatic Renewal (Collegeville, MN: Liturgical Press, 1980).
(Fayetteville, “Shiloh,
4
279
Pentecostal
be
subject
to biblical and
theological
missiology.” Every approach
in
missions, therefore,
analysis. “Strategies,”
must “models,”
Amstutz
highlights
recent
discussion on
Foursquare successful
strategies. However, and number of
Foursquare anything
about the
theological rank-and-file
membership?
and
“doing
more with less” all denote human
attempts
to
interpret
and manage
the divine initiative in mission. For
example,
in an
insightful
missions,
he also notes the
declining
resources
missionaries. ” Does this
enigma
must be further
scrutinized,
agenda
of the
clergy
say and the
of the
Spirit (Joel
And with utmost
urgency,
the distinctive
emphasis
of Pentecostalism
namely,
the
outpouring
2,
Acts
2)
and the ministries of the
gifts (Rom. 12,
1 Cor.
12, Eph. 4),
especially
those
of
leadership.
Historically,
most
Pentecostal
missionaries
paternally guided
their converts and mission churches until after World War II
(for
some to the
present). Ironically,
in their zeal to
encourage interpretation, administration
converts
to
seek
and
leadership.
missions.2′
Theologians
and consideration to the
Spirit’s
spiritual gifts,
notably
tongues,
and
implementation
of
Pentecostals and Charismatics
of the
outpouring
of the
give
more women and their
prophecy, healings, they actually
denied them the
gifts
of
With
adoption
indigenous
church
principles,
a more biblical and broader
operation
of the
gifts began
to
occur, leading
to notable results in
evangelism
and the
growth
of national church
organizations
in many countries.’9
On another
front, many contemporary
have
frequently
restricted women from certain
ministry gifts.2° Barbara Cavaness alerts us to the full
implications
Spirit
on women as reflected in their service in Assemblies of God
church leaders must
ministry through
contribution to the Church and its mission.
In a similar
way, many
leaders and missionaries have
yet
to come to grips
with the
presence
of the
gifts
of the
Spirit
in other Christian circles
(e.g.,
Roman
Catholics). Although
reflection on the
thorny
issue
will
certainly
test the mettle of Pentecostal and
of
proselytization
17 McClung, “Pentecostal/Charismatic Perspectives
on a
Missiology
for the
Twenty-First Century,”,14.
`$Amstutz, “Foursquare Missions: Doing More With Less,” 65-66, 68.
19 In regard to the Assemblies of God, see Gary B. McGee, This
Preached: A and God
Gospel Shall Be
History Theology of Assemblies of Foreign Missions Since 1959
(Springfield, MO: Gospel Publishing House, 1989), 29-37, 106-110. 2° Edith L.
Blumhofer, Restoring
the Faith: The Assemblies
of God, Pentecostalism, and American Culture (Urbana, EL: University of Illinois Press, 1993), 164-179. 21
Barbara
Cavaness,
“God
Calling:
Women in Assemblies of God
Missions,” PNEUMA: The Journal
of the Society for
Pentecostal Studies 16 (Spring
1994): 49-62.
5
280
Charismatic
missiologists,
of the the doctrine and
scope
of the
it must be done. The
implications Pentecostal
outpouring
for
understanding
Church cannot be avoided without
inching
backward on the road to
sectarianism.
My
third and final observation centers on how converts in the third world
process
the
meaning
of Pentecost.
Douglas
Petersen’s
Central American Pentecostalism
than their
neighbors
convincingly
analysis
of shows that believers
there have
interpreted
the
outpouring
of the
Spirit
somewhat
differently
to the
North;
one that accords more
closely
to their own cultural and social context.
Pentecostals and
Charismatics, Pentecostal
phenomena
they
Along
with North American have measured renewal
by
but
just
as
importantly
and church
growth,
have viewed the
promise
of the
Spirit through
the lens of the “servants
… and the handmaids” and
analysis
conducted
(Joel
The kind of
grass
roots research
and others in
by Petersen,
Everett A.
Wilson,’
various
parts
of the world
provide
the most accurate
picture
of mission
expansion.
they
have become
forces in their
respective
of Jesus
Christ,
of
part by
the
expectation missionaries have
generally
secondary “kingdom
Where will the future lead Central American Pentecostals now that
social and
political
countries? Because Pentecostal missions have
always
been driven in
of the imminent return
failed to address the
responsibilities Christians in their
societies, fearing
that
evangelism
will be
usurped by
may
be correct in
suggesting
that the
concerns.24 Pousson now”
teaching
advocated
by many
Charismatics
could lead
to
positive
social action in the name of Christ.25 And
although McClung
finds comfort in William Menzies’s
statement that “Pentecostals have
ways, working
with
quietly gone
about social renewal in unobtrusive
the
poor
of this world in unheralded
corners,”26 many
Pentecostals who survive in third world
poverty
and
oppression
Foreign Rapids,
may long
for a more
22 Douglas Petersen, “The Formation of Popular, National, Autonomous Pentecostal Churches in Central America,” PNEUMA: The Journal
of
the
Pentecostal Studies 16
Society for
(Spring 1994): 23-48. ‘Everett A.
Wilson,
American
“Identity, Community, and Status: The Legacy of the Central
Pentecostal Pioneers,” in Earthen Vessels: American
Evangelicals
and
Missions, 1880-1980, eds. Joel A. Carpenter and Wilbert R Shenk
MI: William B. Eerdmans 133-151.
(Grand
1990),
24 L. “The
Publishing Company,
Grant
McClung, Jr., Forgotten Sign
of the Times,” The Pentecostal Minister 7 (Fall 1988): 14; Gary B. McGee, “Saving Souls or Saving Lives? The Tension Between Ministries of Word and Deed in Assemblies of God
Paraclete 28 11-23.
Missiology,” u
(Fall 1994):
Pousson, “A `Great Century’ of PentecostaUCharismatic Renewal and Missions,” 95-96. 26
Cited in McClung, “Pentecostal/Charismatic Perspectives on a Missiology for the
15.
Twenty-First Century,” f
,
6
forthright
witness,
South African Pentecostal
and Charismatics
281
social,
and even
in the document “A Relevant
one that
presses
for
economic,
political change. 17 The
1988 call for an end to
apartheid by
several
theologians
Pentecostal Witness” is a notable case in point.28
The call for
“prophetic witness,” therefore,
should make Pentecostals
ponder
whether the
gift
of
prophecy
has relevance beyond
exhortation for
personal piety.
Can the
prophetic word,
as often found in the Old
Testament, speak
to the
plight
of the
poor
and witness against injustice
in a world victimized
by individual and corporate
evils? What
priority
should instruction in the ethical
teachings
particularly
those which relate to social
relationships,
have in ministerial training
on mission fields?
Unfortunately,
burning
issues of
poverty, hunger,
and
injustice
received little attention in most of the articles. Pousson
proposes
that the
positive confession,
kingdom
now,
and
shepherding
from
pastoral concern, revealed the
dangerous Pentecostals
of
Jesus,
charitable ministries and the
doctrines that became
popular
in to
of the others have
frequently
of Charismatics and
word” will
they
have for those
churches a few
years ago actually represent
formative contributions mission
theology
and
practice.29
While the
shepherding
movement arose
the outcomes
levels of inculturation
in the materialistic
quagmire
of American
society.
Should these middle class American believers fail to
challenge
the
rampant
evils in their own
culture,
what
“prophetic
whose entire life spans are
spent
in the
dumpsters
of dehumanization?
motif of
triumphalism,
Pentecostal and
must deal with the
tough
issues
facing
the mission of the Church
today,
those which
require
wholistic witness to
and
liberating power
of the resurrected Christ. The insights
and
expertise
of these writers
signal
that the
potential
exists.
Setting
aside the
conquering Charismatic
missiologists
the
redemptive
Bahia, Brazil,
Looking
27 See “Summary Report,” Gathering
of Latin American
Pentecostals; Salvador,
6-9
January 1988; available at
the Assemblies of God Archives, Springfield, 28 A Relevant Pentecostal Witness
MO 65802.
(Chatsglen, Durban,
South Africa: n.p.,
1988); Louw Alberts and Frank
Chikane, eds.,
The Road to Rustenburg: The Church
Forward to a New South
Africa (Cape Town,
South Africa: Stroik Christian Books, 1991).
“A ‘Great Century’ of Pentecostal/Charismatic Renewal and Missions,” 97.
Pousson
7
