The unity and diversity of Pentecostal theology Vondey, Wolfgang

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1 The unity and diversity of Pentecostal theology Vondey, Wolfgang DOI: / License: None: All rights reserved Document Version Publisher's PDF, also known as Version of record Citation for published version (Harvard): Vondey, W 2014, 'The unity and diversity of Pentecostal theology: a brief survey for the Ecumenical Community in the West' Ecclesiology, vol. 10, no. 1, 4, pp DOI: / Link to publication on Research at Birmingham portal General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. Users may freely distribute the URL that is used to identify this publication. Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. User may use extracts from the document in line with the concept of fair dealing under the Copyright, Designs and Patents Act 1988 (?) Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document. When citing, please reference the published version. Take down policy While the University of Birmingham exercises care and attention in making items available there are rare occasions when an item has been uploaded in error or has been deemed to be commercially or otherwise sensitive. If you believe that this is the case for this document, please contact UBIRA@lists.bham.ac.uk providing details and we will remove access to the work immediately and investigate. Download date: 21. Dec. 2018

2 ;*^'-, ECCLESIOIOGY BRILL brill.com/ecso The Unity and Diversity of Pentecostal Theology A Brief Account for the Ecumenical Community in the West Wolfgang Vondey Regent University, School of Divinity, Virginia Beach, Virginia 23464, United States wvondey@regent.edu Abstract Pentecostal theology is marked by an inherent struggle for self-realization as well as unity and ecumenical integration. A realistic portrayal of worldwide Pentecostalism is confronted with homogeneous and romanticized depictions or false stereoty]3es. Global Pentecostalism and Pentecostalism in the West are intertwined in a significant theological and ecumenical manner that allows an ecumenical perspective focused on tbe West to sbed light on tbe unity of Pentecostal theology, the relationship of Pentecostal theology to tbe ecumenical traditions, and the integration of Pentecostal tbeology in broader Christian commitments to social justice, peace, and the conservation of tbe creation. A particular point of convergence exists between Western and worldwide Pentecostal theology in tbe social activism of the movement. Contemporary Pentecostalism is in transition towards becoming a diversified contributor to the shape of global Christianity and the renewal of the theological agenda. Keywords pentecostalism - ecclesiology - unity - ecumenism - social justice - globalization Pentecostalism is a perplexing phenomenon.' Beginning as a fringe movement at the margins of the Christian world, the modern-day Pentecostal movement has hecome one of the fastest growing religious movements of the twenty-first 1 Parts of this essay were first published in Wolfgang Vondey, 'La théologie pentecôtiste selon une perspective œcuménique ; Défis et opportunités pour son integration', Istina 57, no. 4 (2012), pp KONINKI.IJKE BRILL NV, LEIDEN, 2014 I DOI / G

3 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 77 century. Today's Pentecostalism is a global phenomenon, an ecumenical melting pot, a theological puzzle consisting of a multiplicity of voices and positions, and a major factor in the shaping of late modern Christianity.^ Since the widely recognized revivals that mark the historical origins of classical Pentecostalism at the beginning of the twentieth century, the movement has endured unprecedented changes in its global representation, doctrinal composition, ecumenical participation, organizational structures, liturgical makeup, religious ethos, socio-cultural significance, and political participation. The dramatic development of Pentecostalism has made it necessary to distinguish between different types of Pentecostalism on a large scale. The most common distinction is between the so-called classical Pentecostals connected with the revival at the Azusa Street Mission in Los Angeles ( ), the members of the so-called Charismatic Movements in the established Roman Catholic, Protestant, and Orthodox churches that surfaced in North America during the 1960s, and so-called neocharismatic or neo-pentecostal groups, 'a catch-all category that comprises 18,810 independent, indigenous, postdenominational denominations and groups that cannot be classified as either pentecostal or charismatic but share a common emphasis on the Holy Spirit, spiritual gifts, pentecostal-like experiences {not pentecostal terminology), signs and wonders, and power encounters'.-^ The diversity of the movement and its transition from a localized and marginal phenomenon to worldwide proportions have made it difficult to identify and to situate Pentecostalism in the ecumenical landscape. Pentecostals and non-pentecostals alike have raised significant concerns about tbe unity of Pentecostal theology, the relationship of Pentecostal theology to the ecumenical traditions, and the integration of Pentecostal theology in broader Christian commitments to social justice, peace, and the conservation of the creation. This article highlights the central efforts in these areas among Pentecostals and attempts to portray a realistic image of Pentecostal theology in the place of homogenous and romanticized pictures or false stereotypes. The primary purpose of this essay is to offer no more than an introduction to pertinent issues, while more nuanced discussions are referenced in the notes. In addition, this introduction is limited in scope and perspective in order to address primarily the Western ecumenical world. While this focus is not fully representative of global Pentecostalism, it allows the Western reader 2 cf. Wolfgang Vondey, Pentecostalism: A Guide for the Perplexed (Guides for the Perplexed; London and NewYork: Bloomsbury, 2013), pp Stanley M. Burgess and Eduard van der Maas (eds). The New International Dictionary of Pentecostal and Charismatic Movements (Grand Rapids: Zondervan, 2002), p. xx.

4 78 VON DEY to identify more readily famfliar theological issues and convergences. An introduction to global issues depends only partly on the same concerns and should be carried out as a distinct effort not necessarily informed by Western Pentecostal and ecumenical concerns. In order to address these differences, the essay begins with an introduction to the global and local dimensions of Pentecostalism. The essay then offers an assessment of the unity of Pentecostal theology in the West that focuses on the form, concept, content, and core convictions of Pentecostal thought. The second part examines the shape of Pentecostal ecclesiology in its efforts toward the unity of Christians. The focus is on the origins, the transitions, concrete formulations, and the future of Pentecostal ecclesiology. The final part addresses the practical applications of Pentecostal theology. The focus here is on the Pentecostal commitment to the unity of the Christian life, social Justice, and transformation. I argue that these realms represent a connecting point between Pentecostalism in the West and the global Pentecostal movement. This brief overview suggests that Pentecostal theology from an ecumenical perspective shows an inherent struggle for both self-realization as well as unity and integration. Pentecostal theology is in transition towards becoming a diversified contributor to the shape of global Christianity and the renewal of the theological agenda.'* 1 Pentecostal Theology between the Global and the Local Modern-day Pentecostalism readily suggests a 'global' perspective in its staggering numbers and worldwide representation. Surveys and statistics including Pentecostals today quickly give the impression of a worldwide religious movement.^ The sizable number of Pentecostals often serves to emphasize the See Wolfgang Vondey, Beyond Penteeostalism: The Crisis of Global Christianity and the Renewal of the Theological Agenda (Pentecostal Manifestos 3; Grand Rapids: Eerdmans, 2010), pp SeeTodd M.Johnson and Brian J. Grim (eds). World Religion Database: International Retigious Demographic Statistics and Sources (Leiden: Brill, 2008), accessed at Pew Forum on Religion and Public Life (ed). Spirit and Power: A10- Country Survey of Pentecostals (Washington, DC: Pew Research Center, 2006), accessed at World Christian Database, accessed at Center for the Study of Global Christianity (ed), 'Christianity 2010: A View from the New Atlas of Global Christianity', International Bulletin of Missionary Research 34:1 (2010), pp ; Patrick Johnstone and Jason Mandryk, Operation World: 21st Century Edition: Updated and Revised Edition (Carlisle, UK: Paternoster Press, 2001), p. 3.

5 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 79 bomogeneity of Pentecostal beliefs and practices across tbe world and to allow for interpretations of tbe movement tbat are not bound to isolated pbenomena. By adding tbe word 'global' to tbe Pentecostal movement, we anticipate a certain redundancy in observing Pentecostalism worldwide in order to arrive at a definition of tbe term 'Pentecostal' tbat applies as a common denominator to all variations of tbe movement. At tbe same time, Pentecostalism cannot simply be described from tbe outset as a global movement without dismissing tbe frequent empbasis tbat Pentecostalism is a thorougbly local pbenomenon. For an ecumenical approacb to Pentecostalism, neither tbe micro- nor tbe macro-vision is a realistic perspective of tbe Pentecostal world if maintained exclusively in tbe long-run. In tbe contexts of tbe local and tbe global, Pentecostalism exbibits qualities of botb sides.^ In other words, wbat characterizes the identity of tbe Pentecostal movement is botb its local roots and global temperament. We might say tbat Pentecostalism is 'a religion made to travel''^ between tbe local and the global. Tbe most dominant tbeory to explain these interdependencies is tbe idea of globalization. Globalization explains Pentecostalism as a movement in transition from tbe local to tbe global.^ Two dominant interpretations bave emerged from tbis broad perspective, one tbat emphasizes tbe bomogeneity and anotber that points to tbe beterogeneous nature of tbe development. Tbe empbasis on a bomogeneous globalization frequently ties togetber Pentecostalism and modernity and understands globalization as an inherent tendency of modernday religious movements. In contrast, tbe otber side resists tbe application of tbe term 'Pentecostalism' to tbe movement as a generic global identifier. Tbe empbasis on heterogeneity describes Pentecostalism In reverse terms and understands tbe movement as a global pbenomenon tbat exists as always adapting local variations.^ Tbis perspective empbasizes significant differences in religiosity, spirituality, morality, social engagement, as well as political and economic participation among Pentecostals in East and West, tbe nortbern and soutbern hemispheres, Europe and the USA.' To tbis may be added tbe 6 See Cecil M. Robeckjr., 'Global and Local', Christian Century (March 7, 2006), p See Murray W. Dempster, Byron D. Klaus, and Douglas Petersen, The Globalization of Pentecostalism: A Religion Made to Travel (Oxford: Regnum, 1999), p See Roland Robertson, Globalization: Social Theory and Global Culture (London: Sage, 1992), pp Karla Poewe (ed). Charismatic Christianity as a Global Culture (Columbia, SC: University of South Carolina Press, 1994), p See Jean-Daniel Pliiss,'Globalization of Pentecostalism or Globalization of Individualism? A European Perspective', in Dempster, Klaus, and Petersen, The Globalization of Pentecostalism, pp

6 8o VONDEY racial, social, and linguistic diversities of Pentecostal groups even on tbe regional level. If we adopta beterogeneous interpretation, global Pentecostalism refers to cultural discontinuities and contradictions, including irreconcilable differences in tbeology and worsbip. Tbe ecumenical community tberefore does not bave tbe luxury to expect conversations witb global Pentecostalism, even if global representations among Pentecostals and tbe ecumenical community bave become more visible." Tbe foflowing introduction consequently reflects only tbe dominant Western Pentecostal and ecumenical perspectives witbout tbe claim tbat tbese perspectives are representative of Pentecostalism worldwide. A more globally oriented introduction would necessitate a tbeory tbat can explain tbe relationsbip between local and global Pentecostalism witbout reverting exclusively to one side or tbe otber. Tbe range of Pentecostal and communities and tbeir diversities worldwide can indeed be described witb tbe term 'glocalization' - tbe dismissal of 'distance' between tbe local and tbe global tbat ultimately finds tbe global in tbe local and vice versa.'^ Instead of assuming tbe globalization 0/local Pentecostalism and tbereby juxtaposing tbe global against tbe local, tbe understanding of Pentecostalism as a glocal phenomenon embraces tbe relationsbip between tbe local and tbe global because Pentecostalism as a wbole depends on botb dimensions. Tbe foflowing introduction attempts to illustrate tbis interdependence in tbe case of Pentecostalism from tbe ecumenical perspective of tbe West and by suggesting tbat tbere exists a point of convergence between Western and global Pentecostalism in tbe social activism of tbe movement. Glocalization applied to Pentecostalism rejects a simplistic tbeory tbat equates tbe dynamics of Pentecostalism witb eitber tbose of a globalizing modernity or its postmodern counterpart.'^ Tbere is no global mass-culture tbat can be labeled 'Pentecostalism' witbout identifying simultaneously tbe local roots or localized representations of wbat we term 'Pentecostal'. On tbe contrary, tbe globalization of Pentecostalism consists of tbe production and reproduction of tbe local in tbe global and tbe global in tbe local, tbe mediation, or more precisely, tbe encoding and decoding of local distinctiveness and 11 See for example the Global Christian Forum. 12 Roland Robertson, 'Glocalization: Time-Space and Homogeneity-Heterogeneity', in Mike Featherstone, Scott Lash, and Roland Robertson (eds). Global Modernities (London: Sage, 1995), PP- :ä Birgit Meyer, 'Pentecostalism and Globalization', in. Allan Anderson et al. (eds). Studying Global Pentecostalism: Theories and Methods (Berkeley, CA, University of California Press, 2010), pp

7 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 8l glohal generality.''* The dialectic process of localization and delocalization, glohalization and deglohalization is accompanied hy tensions and conflicts that do not lie either in the local or the global but in the fusion of hoth dimensions.'^ Consequently, it is the combination of the tensions inherent in a dedication to hoth the local and the glohal that forms the heart of Pentecostalism.'^ What is taking place among Pentecostals worldwide is an ongoing 'reconfiguration of Pentecost''^ that involves the simultaneity and interpénétration of the local and the global, sometimes in response to the other, sometimes in opposition, but never with the abihty to escape either dimension. This perspective has significant implications for the actual reality we call 'Pentecostalism' and for the way we seek to understand the unity and diversity of Pentecostal theology. Glohal Pentecostalism and Pentecostalism in the West are intertwined in a significant theological and ecumenical manner. 2 The Unity and Diversity of Pentecostal Theology in the West Pentecostal theology is horn out of the need to narrate the experiences of the salvific work of God in Christ and the Holy Spirit and to do so in terms that do justice to their experiences rather than to official formulations of doctrine.'^ However, Pentecostal groups exhihit a hroad variety of heliefs that are not always readily summed up in doctrinal statements. Western Pentecostals are reluctant to formulate extensive systems of official doctrines. The statements of faith and doctrinal teachings issued hy particular Pentecostal groups do not easily apply to the entire movement. Some Pentecostal teachings stand in rather sharp contrast to orthodox Christian formulations and are considered 14 Ogbu U. Kalu, 'Changing Tides: Some Currents in World Christianity at the Opening of the Twenty-First Century', in Ogbu U. Kalu and Alaine M. Low (eds). Interpreting Contemporary Christianity: Global Processes and Local Identities (Grand Rapids; Eerdmans, 2008), PP Michael Bergunder, 'Pfigstbewegung, Globalisierung und Migration', in Michael Bergunder and Jörg Haustein (eds). Migration und Identität: Pfingstlich-charismatische Migrationsgemeinden in Deutschland (Frankfurt; Otto Lembeck, 2006), pp Cf David Martin, Tongues of Fire: The Explosion of Protestantism in Latin America (Oxford; Blackwell, 1993), p Margaret Poloma, 'A Reconfiguration of Pentecost', in 'Toronto' in David Hilborn (ed). Perspective: Papers on the New Charismatic Wave of the Mid 1990s (Carlisle, UK; ACUTE, 2001), pp A prominent example is Amos Yong, The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology (Grand Rapids; Baker Academic, 2005), pp

8 82 VONDEY heretical by many Pentecostal and non-pentecostal groups. Pentecostals have found it difficult to present their own doctrinal formulations without adopting them from other traditions and without thereby sacrificing the distinctive experiences that identify them in distinction to those traditions. The charismatic movement in the mainline churches has had its own challenges of remaining an integral part of their traditions without giving the impression of simply adding to it a doctrine of the Spirit. Neo-Pentecostal groups have added little significant texture to the actual formulation of Pentecostal doctrine, primarily because there is no magisterial theological guidance or official authoritative teaching for all groups. Oneness Pentecostal theology presents a particular challenge within these groups due to its rejection of the trinitarian tradition of the faith. The unity of Pentecostal theology is based less upon a particular content than a particular form of theological discourse and concept of doctrine rooted in Pentecostal spirituality.'^ The form of theological discourse dominant among Pentecostals results from a strong reliance on Scripture as the foundational path to doctrinal formulations that support and direct Pentecostal experiences.^" In Scripture, Pentecostals find a common emphasis on dreams, visions, prophecies, prayer, and worship that provide the foundation for articulating their own story. This articulation generally proceeds orally among Pentecostals, usually expressed in sermons, testimonies, and songs, and rarely in classical formulations of doctrine.21 In trying to articulate their experiences, song, poetry, testimony, prophecy, and prayer seem the more appropriate media to Pentecostals than creedal formulations and doctrinal propositions. For classical Pentecostals, theology is identified not primarily with creeds and doctrines but with a worshipful response to Gods saving activity.^^ In their concept of doctrine. Western Pentecostals stand closer to the Roman Catholic idea of the development of doctrine than to the Protestant understanding of doctrines as the unchangeable deposit of faith.^^ Formative in this 19 Cf. Vondey, Pentecostalism, pp See Shane Clifton, 'The Spirit and Doctrinal Development: A Functional Analysis of the Traditional Pentecostal Doctrine of the Baptism in the Holy Spirit', Pneuma: The Journal of the Society for Pentecostal Studies 29:1 (2007), pp Cf. Joseph Randall Guthrie, 'Pentecostal Hymnody: Historical, Theological, and Musical Influences', unpublished D. MA. dissertation (Southwestern Baptist Theological Seminary, 1992), pp See Steven Jack Land, Pentecostal Spirituality: A Passion for the Kingdom (Journal of Pentecostal Theology Supplement 1; Sheffield: Sheffield Academic Press, 1993), pp Cf. Simon Chan, 'The Church and the Development of Doctrine', Journal of Pentecostal Theology 13:1 (2004), pp

9 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 83 understanding is the link between the authority of spirituality and the authority of doctrine {lex orandi, lex credendi).^'* For these Pentecostals, spirituality is doctrine since the starting point for all doctrine is the response to God by the human spirit. The response in immediate testimonies, visions, songs, tongues, or prayers is initially pre-cognitive, affective, and behavioral, or to put it differently, therapeutic and prophetic.^^ From there, a more articulate, scrutinized, and deliberative formulation of doctrine, such as creeds, dogmas, and official teachings are generally not attempted by Pentecostals. Nonetheless, most Pentecostals readily embrace formal articulations of doctrine from other traditions if these reflect their own spirituality and experiences. In terms oí content, the most immediate link between Pentecostal spirituality and doctrine is formed by soteriology. Formulations of Pentecostal doctrine, not only in the West, are ultimately rooted in the multidimensional character of salvation as it is observed and formulated among the Christian traditions.26 This means that for Pentecostals all doctrine must remain verifiable in the concrete personal and communal experiences of God's redemptive activity. Salvation represents an epistemic and experiential commonality that informs all Pentecostal practices. This emphasis is clearly visible in the articulation of the so-called 'full' gospel - a theological formulation among classical Pentecostals that mediates between narrative account and formulaic expression. Two different theological accounts are in circulation among Pentecostals in North America that nonetheless communicate very similar theological emphases: the four-fold gospel of Jesus as savior. Spirit baptizer, healer, and coming king, and thefive-foldgospel that adds to this account the image of Jesus as sanctifier.^'^ Despite their first appearance, the core convictions of most Pentecostals are not simply identifiable as salvation. Spirit baptism, healing, sanctification, and a strong eschatological orientation. Rather, it is the biblical picture of Jesus that dominates these theological formulations. Salvation, sanctification. Spirit baptism, and other beliefs of Pentecostals are more than mere convictions of conversion, holiness, healing, or empowerment; they are seen as moments of 24 See Christopher A. Stephenson, 'The Rule of Spirituality and the Rule of Doctrine: A Necessary Relationship in Theological Method', Journal of Pentecostal Theology 15:1 (2006), pp See Jean-Daniel Plliss, Therapeutic and Prophetic Narratives in Worship: A Hermeneutic Study of Testimony and Visions (Bern: Peter Lang, 1988), pp Cf Yong, The Spirit Poured Out on All Flesh, pp Cf. Donald W Da)iton, Theological Roots of Pentecostalism (Peabody, MA: Hendrickson, 1987). PP

10 84 VONDEY tbe bistorical reality of Jesus in wbicb Pentecostals continue to participate. In tbe person of Jesus Cbrist, spirituality and doctrine meet. Tbe central confession of Cbrist dominates doctrinal narratives among Pentecostals. Or in otber words, Pentecostal doctrine always expresses at beart a Cbristology. However, tbe starting point for formulating Pentecostal doctrine is a distinctive spirituality tbat focuses on tbe presence, manifestations, and power of tbe Holy Spirit. Only by tbe Spirit is Cbrist present to tbe believer, and only tbe spiritual responsive person is able to enter into tbis presence of God.^^ As Calvary represents tbe window for Cbrist to tbe salvation of tbe world, Pentecost is seen as tbe door for Cbristians to enter tbe anointed presence of Cbrist. For Pentecostals, tbe Spirit is 'God witb us'^'-* in palpable manifestations and personal experiences tbat always remain intimately related to tbe person of Jesus. From a Western ecumenical perspective, Pentecostal doctrine and spirituality are never exclusively directed toward Cbrist or tbe Spirit; tbey always form a Spirit-Cbristology.^o Tbe central expression of Pentecostal tbeology is arguably tbe doctrine of Spirit baptism, wbicb features at beart God's bestowal of tbe Holy Spirit on tbe buman person. Tbe majority of Pentecostals would agree tbat 'Spirit baptism brings tbe reign of tbe Father, tbe reign of tbe crucified and risen Cbrist, and tbe reign of the divine life to all creation tbrougb tbe indwelling of tbe Spirit'.^' Pentecostals readily find in tbe biblical texts tbe unrestrained bestowal of tbe Spirit by tbe Fatber on tbe Son, documented in tbe anointed life of Cbrist, and tbe outpouring of tbe Spirit on all flesb on tbe day of Pentecost, documented in tbe Spirit-filled life of believers. Wbile formulations of tbis doctrine rarely depend on particular visions of tbe inner life of tbe triune God, tbe outpouring of tbe Holy Spirit is tied closely to tbe person of Jesus as tbe one wbo baptizes and is baptized witb tbe Spirit of God. Tbese confessions speak less of tbe Fatber or creation and more of tbe Word and tbe Spirit or regeneration and cbarismatic empowerment, often distinguisbing between tbe work of tbe Spirit as tbe one wbo baptizes us into Cbrist and tbe work of Cbrist as tbe one wbo baptizes us in tbe Spirit.^^ Tbis reciprocal empbasis contrasts witb tbe frequent neglect of pneumatology in Western formulations of tbe doctrine of 28 Land, Pentecostal Spiritualify, pp Land, Pentecostal Spiritualify, p See Ralph Del Colle, 'Spirit-Christology: Dogmatic Foundations for Pentecostal- Charismatic Spirituality',youTOa/ of Pentecostal Theology 3 (1993), pp Frank D. Macchia, Baptized in the Spirit: A Global Pentecostal Theology (Grand Rapids: Zondervan, 2006), p Macchia, Baptized in the Spirit, pp

11 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 85 God. Tbe Spirit-Cbristology eminent among Pentecostals favors a dynamic perspective of tbe person of Jesus tbat bas only recently emerged among otber Cbristian traditions.^^ Nonetheless, few of tbese considerations make tbeir way into formal articulations of doctrine. Above all, tbe close connection between tbe doctrine of God and tbe various moments of tbe Spirit-fifled life in tbe Pentecostal worldview suggests tbat tbe Pentecostal doctrine of God remains at beart always a doxology. Challenges to tbe articulation of doctrine bave come witbin Pentecostalism in particular from Oneness Pentecostals, a group of classical and neo- Pentecostals wbo reject classical trinitarian formulations of tbe doctrine of God. Altbougb tbe tensions originated in disputes over tbe correct administration of water baptism, tbe disagreements bave mutated to proportions tbat currently represent tbe most significant cballenges to a unified Pentecostal tbeology, particularly in tbe West. Doctrinal disagreements are concentrated in tbe acceptance and application of tbe creeds. David Bernard, senior tbeologian of tbe United Pentecostal Cburcb International, tbe largest Oneness Pentecostal organization, empbasizes tbe lack of explicit trinitarian language untfl tbe fourtb century and sees tbe primary reason for tbe dominance of trinitarian articulations in tbe necessary response to beresy.^'^ Bernard faults tbe Nicene creed for failing to provide a trinitarian vocabulary, depending too strongly on a division of tbe confession of faitb instead of its unity, and neglecting tbe notion of divine personbood.^^ For Oneness Pentecostals, tbe doctrine of God can be formulated apart from tbe traditional language of tbe creeds. Oneness Pentecostals view tbe Nicene-Constantinopolitan Creed as tbe result of an inadmissible amalgamation of tbe radical monotbeism of tbe Old Testament and tbe redemptive manifestations of tbe Fatber, Son, and Holy Spirit in tbe New Testamentes I\Q\ responsible for tbis confusion is a departure from tbe biblical revelation and subjection of Scripture to pbilosopbical reasoning. Wbile tbe biblical witness affirms tbe unity and diversity of tbe Eatber, Son, and Holy Spirit in tbe work of salvation. Oneness Pentecostals see 33 Prominent examples are David Coffey, Deus Trinitas: The Doctrine of the Triune God (Oxford: Oxford University Press, 1999); Ralph Del Colle, Christ and the Spirit: Spirit- Christology in Trinitarian Perspective (Oxford: Oxford University Press, 1994). 34 David K. Bernard, Oneness and Trinity, A.D : The Doctrine of God in Ancient Christian Writings (Hazelwood, MO: Word Aflame, 1991), pp David K. Bernard, The Trinitarian Controversy in the Fourth Century (Hazelwood, MO: Word Aflame, 1993), pp. 9-23, 36 See William B. Chalfant, 'The Fall of the Ancient Apostolic Church', in United Pentecostal Church International (ed). Symposium on Oneness Pentecostalism, ig88 and iggo (Hazelwood, MO: Word Aflame, 1990), pp

12 86 VONDEY neither a threefold division of works nor a threefold division of persons in the doctrine of God. In contrast to the creedal texts. Oneness Pentecostals attribute the idea of personhood only to Jesus Christ.^^ The emphasis on the single name of Jesus has earned Oneness Pentecostals the misleading characterization of heing a Jesus only' movement. Although the singular emphasis on Jesus is typical for the group, it should he understood as an emphasis on the 'name' that replaces the traditional emphasis on the divine persons.^^ Simply put, for Oneness Pentecostals, in God 'the name and the person are synonymous'.^^ This identification avoids the univocal use of the term 'person' for the Father, Son, and Holy Spirit. Oneness Pentecostal doctrine replaces the idea of three 'persons' with the concept of the single 'name' of God as it is revealed in the person of Jesus Christ. In other words: the person of Jesus is the name of God. This central confession is actualized through water haptism 'in Jesus' name' so that practically and theologically Jesus Christ is proclaimed as the only personification of God. The central tensions in Pentecostal theology exist in the different use of hiblical designations for God. When trinitarian Pentecostals speak of God as 'Father,' 'Son,' and 'Spirit,' they highlight the necessary and coexistent redemptive roles of God in the work of salvation. In Oneness Pentecostal doctrine, these functions of God are expressed in the terms of'creator,' 'savior,' and 'sanctifier' in order characterize the essential unity of God's heing. The hiblical terms 'Father,' 'Son,' and 'Spirit' are instead taken as redemptive titles indicative of the closeness of relationship hetween God and humanity. The title of Father indicates the transcendence of God, the title of Son the Incarnation, and the title of Spirit the indwelling of God in the heliever. For Oneness Pentecostals, all of these roles are manifestations of the person of Jesus Christ. Hence, Oneness Pentecostals 'do not experience three personalities when they worship, nor do they receive three spirits, hut they are in relationship with one personal spirit heing'.'*" This Spirit-oriented perspective on the redemptive manifestations of God illustrates the important feature of Oneness Pentecostal 37 See David K. Bernard, The Oneness View of Jesus Christ (Hazelwood, MO; Word Aflame, 994). pp David A. Reed, 'In Jesus' Name': The History and Beliefs of Oneness Pentecostals (Journal of Pentecostal Theology Supplement 31; Blandford Forum, UK; Deo Publishing, 2008), pp Daniel L. Butler, Oneness Pentecostalism: A History of the Jesus Name Movement (Bellflower, CA; International Pentecostal Church, 2004), pp 'Oneness-Trinitarian Pentecostal Final Report, ', Pneuma: The Journal of the Societyfor Pentecostal Studies 30:2 (2008), pp (no. 40).

13 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 87 doctrine to speak of the Father, Son, and Holy Spirit as simultaneous rather than successive manifestations. In practice, the experience of the Spirit is the experience of the Son and the experience of the Father who are all simultaneous manifestations of the one being of God and ultimately reveal the one person of Jesus Christ. For Oneness Pentecostals, the person of Jesus remains the revelation of the single being of God who encompasses and supersedes the redemptive manifestations of the Father, Son, and Holy Spirit as the eternal Lord of glory. The reconciliation between Oneness and trinitarian Pentecostal theology has proven difficult. No conversations have taken place between the two groups outside of the West. Even there, the Oneness-Trinitarian Pentecostal dialogue ( ), while received with much optimism, reveals little alteration in either group's theological position.'*' Although the vocabulary of 'orthodox' and 'heretical' has subsided and the conversation has become impartial and respectful, it is unlikely that the two opposing views on the doctrine of God will ever coalesce. Nonetheless, while each side continues to uphold the biblical support for their respective position, theologically both sides significantly overlap.'*^ Oneness Pentecostals exhibit an unexpected triadic element in their understanding of God, while trinitarian Pentecostals tend to collapse the experiential reality of the three divine persons into a central experience of Christ or the Holy Spirit. For both sides, it is the authority of spirituality that dictates the theological position. The lack of concurrent experience of all three divine persons, or to put it positively, the particular elevation of one person in worship and encounter suggests significant theological agreements among Pentecostals.'*^ The unity of Pentecostal theology in the West faces confrontation only in specific doctrinal formulations or practical applications. 3 Pentecostal Ecclesiology and Christian Unity Pentecostal ecclesiology, even if limited to the First World, is not easily placed among the Christian traditions. Pentecostals are participating in a variety of 41 Cf Wolfgang Vondey, 'Oneness and Trinitarian Pentecostalism: Critical Dialogue on the Ecumenical Creeds', One in Christ 44:1 (2010), pp See also the responses to the report in Pneuma: The Journal of the Society for Pentecostal Studies 30:2 (2008), pp See 'Oneness-Trinitarian Pentecostal Final Report', pp Cf Vondey, Beyond Pentecostalism, pp

14 88 VONDEY ecumenical conversations, often on the grass-roots level but also in regional, national, and international contexts.'*^ Yet, the ecumenical mindset of Pentecostals is deeply restricted by the absence of a comprehensive Pentecostal ecclesiology. The movement has neither formulated a theology of the church nor situated itself consistently in any existing proposals.'*^ The most persistent ecclesiological label for modern-day Pentecostalism is without doubt the description as a 'movement'. However, this designation bears significant consequences for both Pentecostal self-understanding and the possibility of ecumenical relations with Pentecostals. The self-designation as a 'movement' used by Pentecostals is often a critical, even counter-cultural choice that expresses the contrast to what Pentecostals frequently describe as the 'stagnation' and 'institutionalism' of the so-called 'old churches'.'*^ Pentecostals understand their ecclesial identity in often radical opposition to the historical consciousness of the established churches; many see in the existing use of the term 'church' itself a sectarian designation. The distinction of Pentecostalism as a 'movement' from the broader, established notion of 'church' highlights the difficulty and resistance of fitting Pentecostal ecclesiology in established classifications. The basis of ecclesiological efforts among Pentecostals in the West is supported by a deep-seated focus on eschatology and evangelization.'*^ Pentecostal groups have understood themselves fundamentally as a missionary movement of the Holy Spirit. This self-designation derives from the biblical idea of the Great Commission understood as the central motivation for the evangelistic and eschatological life of the church.'*^ Pentecostals understand themselves as the realization of the biblical promise of the outpouring of the Holy Spirit on 44 See Wolfgang Vondey, 'Pentecostals and Ecumenism: Becoming the Church as a Pursuit of Christian Unity', International Journalfor the Study of the Christian Church 11:4 (2011), PP Recent examples include Andy Lord, Network Church: A Pentecostal Ecclesiology Shaped by Mission (Global Pentecostal and Charismatic Studies 11; Leiden: Brill, 2012); Simon Chan, Pentecostal Ecclesiology: An Essay on the Development of Doctrine (Journal of Pentecostal Theology Supplement 38; Blandford Forum, UK: Deo, 2011); John Christopher Thomas (ed). Toward a Pentecostal Ecctesiology: The Church and the Fivefold Gospel (Cleveland, TN: CPT Press, 2010). 46 Cf. Wolfgang Vondey, 'The Denomination in Classical and Global Pentecostal Ecclesiology: A Historical and Theological Contribution', in Paul M. Collins and Barry Ensign-George (eds). Denomination: Assessing an Ecclesiological Category (Ecclesiological Investigations 11; London: Continuum, 2011), pp Cf. Vondey, Pentecostalism, pp Cf Allan Anderson, Spreading Fires: The Missionary Nature of Early Pentecostalism (London: SCM Press, 2007), pp

15 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 89 all flesh, a movement in and beyond tbe cburcbes - but not a church in itself. As a result, Pentecostal ecclesiology often displays a sense for wbat tbe cburcb is not ratber tban for wbat tbe cburcb actually is. In its most basic form, tbe churcb remains essentially identical witb tbe kingdom of God as an ideal yet to be reacbed but not a reality already attained.'*^ Pentecostalism in tbis sense is a movement becoming tbe cburcb, a transformation of existing traditions into one movement toward tbe church. Tbis rejection of tbe designation 'cburcb' has made cooperation witb Pentecostals difficult on many levels. A remedy for tbis dilemma is not simply found in a revision of Pentecostal doctrine or ecumenical practices. Tbe dilemma of Pentecostal ecclesiology is its transitional character. Western Pentecostals bave sbifted, expanded, and modified tbeir self-understanding dramatically during tbe twentietb century, first in response to tbe critical attitude toward Pentecostals and tbe resulting ecumenical isolation, tben in response to tbe worldwide expansion of tbe movement and tbe resulting exposure to different ecclesiastical traditions, also in response to the need to find structural and organizational stability, and eventually in response to Pentecostal engagement in ecumenical conversations. Initially, classical Pentecostals saw tbemselves as a movement of the Spirit tbat swept across tbe existing denominations and tbat would soon usher into tbe kingdom of God. As tbe escbatological expectations failed to materialize, organizational instabilities, administrative weaknesses, and tbe absence of any clearly formulated theological understanding of tbe cburcb soon caugbt up witb the growth, stability, coberence, and unity of tbe movement.^" For a theological resolve, Pentecostals turned to tbe existing visible structures of denominations surrounding tbem and adopted tbe title 'cburcb' as a means of self-designation.^' Tbe establisbment of effective missionary structures initiated a widespread institutionalization and denominationalization among Pentecostal groups tbat promises growth, stability, and survival - yet still without formulating an accompanying ecclesiology. As a result, missionary and evangelistic activities among Pentecostals have become tbe formal endeavor of particular Pentecostal cburcbes. Tbe escbatological unity of tbe cburcb is no longer tbe final 49 Cf. Wolfgang Vondey, 'Point de vue pentecôstiste (Dossier à propos du document Nature et Mission de L'Église)', Unité des Chrétiens 149 (2008), pp D. William Faupel, The Everlasting GospeL The Significance of Eschatology in the Development of Pentecostal Thought (Journal of Pentecostal Theology Supplement 10; Sheffield, UK: Sheffield Academic, 1996), pp Cf. Vinson Synan, The Holiness-Pentecostal Movement in the United States (Grand Rapids: Eerdmans, 1971), pp

16 90 VONDEY realization of tbe Pentecostal movement, since tbe cburcb is now already located witbin today's Pentecostalism or, perbaps more pragmatically, among tbe Pentecostal denominations. ^^ j^jg perspective bas served as implicit justification for establisbing and maintaining denominational structures witbout questioning if tbey are genuine to tbe Pentecostal etbos. Denominations formed quickly and spread rapidly tbrougbout Pentecostalism and virtually eliminated tbe original mindset of a movement. Instead, Pentecostal denominations, particularly in tbe West and tbe nortbern bemispbere, bave entered a competitive ecclesiastical mindset among tbemselves and witb otbers.^^ A closer look reveals tbat Pentecostal groups bave frequently adopted tbe title 'cburcb' not only for tbe local assembly but also for tbe administrative group of cburcbes tbat associate witb one anotber on a regional or national level. Internal dissention and scbisms bastened tbe process of institutionalization, including groups wbo continue to reject any denominational designation outrigbt.^"* Tbis sbift to tbe realm of formal organization bas complicated tbe use of tbe designation 'cburcb' and effectively sbut tbe door to a more pronounced ecumenical tbeology and participation. Tbe adoption of tbe traditional classification, 'cburcb,' inevitably led to confrontation internally as well as witb otber cburcbes and denominations. Tbe Pentecostal self-understanding today allows for tbe existence of multiple cburcbes and denominations, yet tbere bas been no parallel development to advance tbe communication and cooperation of cburcbes in and beyond tbe Pentecostal movement. Tbe most celebrated self-description among Pentecostals in tbe West is found in tbe ecumenical concept of'koinonia' - a New Testament idea of tbe fellowsbip of believers rooted in tbe trinitarian communion of God.^^ Eormulated in large parts in conversations between classical Pentecostal and Roman Catbolics, ecumenical perspectives on 'koinonia' bave become a widely accepted and fruitful basis for approacbing a sbared understanding of tbe " Eor Pentecostals, tbe cburcb already exists in 'koinonia' due to tbe 52 Vondey, Beyond Pentecostalism, pp Cf. Robert Mapes Anderson, Vision of the Disinherited- The Making of American Pentecostalism (New York: Oxford University Press, 1979), pp Anderson, Vision of the Disinherited, p Cf. Frank D. Macchia, 'The Nature and Purpose of the Church: A Pentecostal Reflection on Unity and Koinonia', in Wolfgang Vondey (ed), Pentecostalism and Christian Unity: Ecumenical Documents and Critical Assessments (Eugene, OR: Pickwick, 2010), pp See 'Perspectives on Koinonia. Final Report of the Dialogue between the Roman Catholic Church and Some Classical Pentecostal Churches and Leaders, ', in Vondey, Pentecostalism and Christian Unity, pp

17 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 9I divine action manifested in the outpouring of the Holy Spirit. This pneumatological understanding of Christian unity implies for Pentecostals a shared life in the Spirit and a common manifestation of spiritual gifts that exists not merely in the abstract ideal but in the concrete historical reality of the Christian life.^^ The neglect of this emphasis in the churches catholic remains for many Pentecostals the strongest ohstacle to ecumenical participation. The large majority of this sentiment stems from convictions generally uninformed hy detailed ecumenical discussions. Pentecostals worldwide exhihit a rather weak ecumenical pedagogy, although they certainly are not alone in its tangible expressions. The experience of church remains the most central contribution to formulations of Pentecostal ecclesiology. There exist a variety of experiences of 'koinonia' among Pentecostals, even within the limited scope of this essay, that are often determined hy the level of suhmission to ecclesial authority, institutional communication and cooperation, existing church structures and processes.^^ On a more pragmatic level, ecumenical participation often depends on the negative or positive influences that have shaped a person's self-understanding. Pentecostals allow for change and transition hetween different perspectives and ecumenical attitudes as part of arriving at their own self-understanding that is still emerging.s^ For the larger ecumenical community, this fluctuation is sometimes perceived as an inherent instahility that prevents concrete achievements and long-lasting relationships. This perspective runs the risk of divorcing Pentecostalism from the common endeavor for Christian unity. Isolated from the ecumenical movement, Pentecostals will not arrive at a consensus on the glohal Pentecostal identity. Formulations of Pentecostal ecclesiology remain an effort in transition. Most attempts to formulate a theology of the church are made from the perspective of the First World. Since Pentecostalism itself has not remained a defined ecclesiastical entity, efforts in Pentecostal ecclesiology are indebted to the diverse representations and streams of Pentecostal groups in the West (although glohal Pentecostalism exhibits similar characteristics). This movement of transition internal to Pentecostalism affects the self-understanding of 57 Macchia, 'The Nature and Purpose of the Church', pp See 'Perspectives on Koinonia', pp Cf. Wolfgang Vondey, 'Pentecostal Perspectives on The Nature and Mission of the Church: Challenges and Opportunities for Ecumenical Transformation', in Paul M. Collins and Michael A. Fahey (eds). Receiving 'The Nature and Mission of the Church': Ecclesial Reality and Ecumenical Horizons for the Twenty-First Century (Ecclesiological Investigations 1; London: Continuum, 2008), pp

18 92 VONDEY Pentecostals externally among the churches. For example, among classical Pentecostals, the church traditionally stands for a self-governing, selfsupporting, and self-propagating body that proclaims an unchanging gospel to all cultures and contexts.^" The expansion of classical Pentecostalism and the rise of new Pentecostal streams have turned the focus to the further contextualization of the church on the grassroots level in order to remain relevant and meaningful. In contrast, the ecclesiology of the Charismatic Movement is largely shaped by the mother church in which it is able to unfold. The ethos of Pentecostalism as a movement is upheld in these contexts by relating the charismatic revival to the historical life of the church rather than its abstract essence. Put differently, Pentecostalism is understood as a new movement in the church or the church in movement but not as the church itself.''' The neo- Pentecostal movement has shifted Pentecostal ecclesiology again into quite opposite directions and much closer to a Free Church theology.''^ The notion of movement is here synonymous with a diachronic plurality of the churches in a framework of ecclesial interdependence where churches operate under a universal outpouring of the Holy Spirit that changes and varies from congregation to congregation and is more closely aligned with a personal confession of faith.^^ Global Pentecostalism does not propose one particular structure of movement but suggests that 'church' is experienced in a diversity of rhythms, beliefs, and practices. The ^iure of Pentecostal ecclesiology faces at least two major challenges: First, there exists no consistent, historical definition of the term 'church' among Pentecostals worldwide. Whereas the established Christian traditions possess longstanding accounts of the nature and purpose of the church, Pentecostals do not share a common idea and theology of the body of Christ.'''* Second, the diversity of Pentecostal perspectives on the church allows at best for multiple theologies of the church that reflect both the tensions within the Pentecostal movement and the challenges of ecumenical reconciliation. Pentecostals have entered a phase of ecumenical pragmatism - an 60 See Melvin Hodges, A Theology of the Church and Its Mission: A Pentecostal Perspective (Springfield, MO: Gospel Publishing House, 1977), pp Heribert Mühlen, 'Kirche in Bewegung - keine neue Bewegung in der Kirche', Erneuerung in Kirche und Gesellschafi 2 (1977), pp Cf Miroslav Volf, Afier Our Likeness: The Church as the Image of the Trinity (Grand Rapids: Eerdmans, 1998), pp Volf, Aßer Our Likeness, pp Cf Veli-Matti Karkkainen, An Introduction to Ecclesiology: Ecumenical, Historical and Global Perspectives (Downers Grove: intervarsity, 2002), pp

19 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 93 intermediate stage on the way to more genuine Pentecostal forms of participation.^^ Contemporary approaches to ecumenism slowly move beyond Anglo- European dominance to broader international participation and ecumenical organization that address the concerns of the broader Pentecostal community.^^ Reasons that this development is filled with tensions should not be sought in the pluralistic image of Pentecostal ecclesiology alone but rather in the absence of opportunities for Pentecostals to define themselves as Pentecostals among the churches. Doctrinal agreement and organizational unity are not in the immediate purview of the forum. Rather more modest goals exist to contribute to mutual understanding, to encourage communication, to overcome existing stereotypes, and to build up ecumenical communion. While Pentecostalism has from the outset been an ecumenical movement, the contours, organizational and institutional shape of ecumenical fellowship with Pentecostals is still very much in development. 4 Pentecostal Theology and the Unity of the Christian Life In this final section, I suggest that there exists a point of convergence between the local and the global dimension of Pentecostalism in the social activism of themovementforthesakeofargumentoftheglocalizationof Pentecostalism, the purview is expanded slightly beyond the West to the southern hemisphere. In this broader context, sociological studies suggest that Pentecostalism can be perceived as an active and participatory, voluntary, and transformative movement directed toward egalitarian ideals.^''' There exists among Pentecostals worldwide a large group that might be termed 'progressive Pentecostals' oriented toward social transformation.^^ This emphasis is a direct result of the practical application of Pentecostal theology. The progressive groups often understand social engagement as a direct mandate from God, exemplified in the Scriptures, and a normative element of the Christian life. Although Pentecostalism can be seen as a mechanism associated with social change 65 Wolfgang Vondey, 'Presuppositions for Pentecostal Engagement in Ecumenical Dialogue', Exchange: Journal of Ecumenical and Missiological Research 30:4 (2001), pp See Wolfgang Vondey (ed), Pentecostalism and Christian Unity, vol. 2, Continuing and Building Relationships (Eugene, OR: Pickwick, 2013), pp Cf Vondey, Pentecostaäsm, pp Cf Donald E. Miller and Tetsunao Yaniamori, Global Pentecostalism: The New Face of Christian Social Engagement (Berkeley, CA: The University of Berkeley Press, 2007), PP

20 94 VONDEY across tbe entire range of socioeconomic conditions, a significant cbaracteristic of tbese groups is tbe personal experience of poverty, deprivation, oppression, and persecution.^^ Among tbe poor, Pentecostalism is seen as a form of religious participation in tbe sociocultural reality tbat affords new and effective means to cope witb and to overcome economic and political oppression. In some cases, botb elements togetber sbape a bigbly activist, even revolutionary attitude against tbe status quo. More stable and traditional environments see Pentecostalism as a vebicle to address concerns of buman development by tbose not immediately suffering from social, political, or economic oppression but identifying witb a concern for tbe poor and tbe persecuted. At least in principle, a combination of tbese mecbanisms forms tbe seedbed for social engagement among progressive Pentecostal groups worldwide that have led to explicit social engagement. Consistent models include emergency services (response to eartbquakes and floods), medical assistance (including medical response to disasters, preventive care, drug rebabilitation programs, psychological services, and establisbing bealtb and dental clinics), educational programs (especially scbools and day care), economic development (including job training, bousing development, urban development programs, youtb programs, and microenterprise loans), mercy ministries (sucb as bomeless shelters, food banks, clothing services, and services to tbe elderly), counseling services (assisting cases of addiction, pregnancy, divorce, depression, or prison ministries), policy cbange (witb focus on monitoring elections, opposing corruption, or advocating a living wage), and services in tbe arts (witb training in music, drama, and dance).^" Nonetbeless, a consistent tbeological foundation for tbese social engagements among progressive Pentecostals bas yet to be formulated. Sucb a basis could provide a central connection between Pentecostals in the West and non-western perspectives and therefore allow for an expansion of Western ecumenical perspectives to Pentecostalism worldwide. From a Western theological perspective, Pentecostal commitment to tbe unity ofthe Cbristian life is derived from tbe self-understanding of Pentecostals as an escbatological movement of tbe Holy Spirit. Tbe outpouring of tbe Holy Spirit witbout partiality is interpreted as botb gift and mandate. As a gift from God, Pentecostals are convinced tbat tbe modern-day Pentecost marks tbe beginning of tbe end time, an escbatological signpost for tbe imminent return of Cbrist, tbe judgment of the world, and tbe new creation.'" Tbe universal gift 69 Luther P Gerlach and Virginia H. Hine, People, Power, Change: Movements of Social Transformation (Indianapolis: Bobbs-Merrill, 1970), pp. xxii-xxiii. 70 Miller and Yamamori, Global Pentecostalism, pp Cf. Faupel, The Everlasting Gospel, pp

21 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 95 of tbe Spirit is tbe final invitation to a dying world to receive salvation, sanctification, and empowerment in tbe last days. Eor Pentecostals, tbe outpouring of tbe Spirit penetrates tbe last dominion of Satan, demonic strongbolds tbrougbout tbe world including governments, political structures, destructive public and social organizations, false religions, oppression, poverty, and persecution. No places, publics, or persons are excluded from tbe fulfiflment of tbe promises of God beralded by tbe coming of tbe Holy Spirit. As social mandate, Pentecostals see tbemselves as barbingers of tbe outpouring of tbe Spirit to tbe ends of tbe eartb. Tbe baptism of tbe Spirit is seen as tbe source of divine power available to everyone for tbe sanctification, conversion, and salvation of tbe wbole world.'^^ In turn, tbe outpouring of tbe Spirit is tbe sign tbat tbis mandate bad been received around tbe globe. Tbis mandate to sbare tbe universal availability of tbe Holy Spirit witb tbe world marks tbe beartbeat of Pentecostal tbeology worldwide. Since tbe Spirit bas been poured out on all, tbe mandate is service to afl - ministry to tbe children and youtb, adults, and tbe elderly, men and women, tbe sick, tbe dying, tbe bomeless, natives, immigrants, businesses, scbools, bospitals, tbe unevangelized, and tbose wbo bave beard tbe gospel but know notbing of tbe power of tbe Spirit.'^-^ Tbe conviction of tbe outpouring of tbe Spirit on afl flesb inspires, at least in expectation and entbusiasm, an environment of democratic, egalitarian ideals. In its outward manifestation, tbe ideal of tbe outpouring of tbe Spirit on 'all flesb' is seen as bursting open tbe cbains of social, economic, political, and religious segregation. Tbe application of Pentecostal tbeology to tbe Cbristian life follows tbe propagation of egalitarian ideals and tbe struggle witb tbeir contradictions. Put negatively, for Pentecostals, tbe promise of tbe Spirit is given not exclusively to one society or nation; it is not limited to tbe political, economic, cultural, or religious elite, tbe cburcb or tbe believer, tbe priest or tbe clergy, tbe educated, tbe adult, man or woman. Put positively, tbe outpouring of tbe Spirit makes possible tbe engagement of all creation and tberefore its ultimate reconciliation witb God.^'* Pentecostals understand tbemselves as a propbetic voice announcing tbe final transformation in tbe relationsbip of God and tbe world in wbicb tbe wbole of creation is subject to the presence and activity of God's Spirit. 'Pentecost' in tbis sense becomes a watcbword for tbe transformation of creation, its conversion and empowerment to participate in tbe Spirit's 72 Gary B. McGee, Miracles, Missions, and American Pentecostalism (Maryknoll, NY: Orbis, 2010), pp See Miller and Yamamori, Global Pentecostalism, pp Yong, The Spirit Poured Out on AU Flesh, pp

22 96 VONDEY redemption. At least theologically, the participation of creation in this redemptive process knows no houndaries. The central notion underlying the theological commitment to social action is the prophethood of all helievers, an idea similar to the Protestant emphasis on the priesthood of the faithful hut with expanded focus on the mobilization of all people for the preaching of the gospel, mission, evangelization, the healing of the sick, prophecy, exorcism, and the exercise of other spiritual gifts. The prophethood of all believers emphasizes the charismatic functions of anyone who is suhject to the anointing of the Holy Spirit regardless of social, economic, religious, or cultural status. Gender, age, race, ethnicity, or education are not indicative of the anointing of the Spirit and therefore do not imply a measure of authority, vocation, or position. At least from a Western perspective, the prophethood of all believers functions in an original 'protestant' sense as a counter-cultural critique that exposes existing ecclesiastical structures as restricting the full participation of all believers in the hody of Christ.^'' The universal outpouring of the Spirit, captured in the image of Spirit haptism, inspires a reinterpretation and reconstruction of the world, frequently offering a critical, hihlical, political, theological, and ethical alternative to the estahlished institutional patterns of the orthodox estahlishment that favor more restrictive forms of participation and authority. The prophetic function of the underprivileged, particularly the ministry of women as well as those with no formal clerical training or those who previously held priestly functions in non- Christian religions, has posed severe challenges to the established institutions.^'' The challenges pertain not only to the integration of charismatic manifestations in all churches hut to the role and extent of participation in the church's service and ministry hy those who manifest such gifts regardless of the dictates of class, society, history, tradition, and culture. In other words, the realization of Pentecostal egalitarian ideals requires their tangihle manifestation as practices of equality among all helievers in the body of Christ. The concrete realization of Pentecostal ideals has encountered significant challenges and resistance not only among Pentecostal groups worldwide. The demand to put into practice the breadth of equality, impartiality, and democracy demanded by Pentecostal theology has met considerahle difficulties. The 75 See Frank Macchia, 'Tongues as a Sign; Towards a Sacramental Understanding of Pentecostal Experience', Pneuma: The Journal of the Society for Pentecostal Studies i5;i (1993). PP See Charles H. Barfoot and Gerald T. Sheppard, 'Prophetic vs. Priestly Religion; The Changing Role of Women Clergy in Classical Pentecostal Churches', Review of Religious Research 22;i (1980), pp

23 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 97 Pentecostal movement in North America, for example, has significantly changed its attitude during the twentieth century from a dominant pacifism to the support of war.''^ While these positions are more clearly defined, there exist few Pentecostal positions on the care for the creation.^^ Whatever the state of involvement, opportunities to become a pioneer for issues of social justice were squandered, and the movement is torn between its idealistic intentions and the reality of complicity, among other things, in racial segregation, gender discrimination, nationalism, consumerism, and triumphalism.^^ Failure to reconcile intentions and practices of reconciliation has further contributed to critical questions of the movement's overall concern for issues of social justice, especially in the West.^"^ In the First World, the perplexity of this situation is best explained by shifting attention to the factors that contribute to the coexistence of egalitarian ideals and their practical counterparts in Pentecostal communities. The result is a great deal of ambivalence spread throughout the Pentecostal movement. Contemporary Pentecostalism in the West displays an ambivalent social consciousness. Any attempt to construct a homogeneous theology of Pentecostal social ethics inevitably results in the misleading assumption that either egalitarianism or triumphalism is dominant or that the tensions between both sides are negligible. The local and particular forms of the movement typically contain Pentecostals that are rather indifferent toward social justice, peace, and the conservation of creation. What wefindamong Pentecostals is not only 77 Cf. Paul Alexander, Peace to War: Shifting Allegiances in the Assemblies of God (Telford, PA: Cascadia, 2009), pp See Amos Yong (ed). The Spirit Renews the Face of the Earth: Pentecostal Forays in Science and Theology of Creation (Eugene, OR: Pickwick, 2009), pp. xi-xxiii. 79 See Vondey, Pentecostalism, pp ; Nico Horn, 'From Human Rights to Human Wrongs: The Dramatic Turn-About of the South African Pentecostal Movement', in Frederick M. Shepherd (ed), Christianity and Human Rights (Lanham, MD: Lexington Books, 2009), pp ; Bernice Martin, 'The Pentecostal Gender Paradox: A Cautionary Tale for the Sociology of Religion', in Richard K. Fenn (ed), The Blackwell Companion to Sociology of Religion (Oxford: Blackwell, 2001), pp ; Karla Poewe-Hexham and Irving Hexham, 'Charismatic Churches and Apartheid in South Africa', in Harold D. Hunter and Peter D. Hocken (eds). All Together in One Place: Theological Papers from the Brighton Conference on World Evangetization (Journal of Pentecostal Theology Supplement 9; Sheffield, UK: Sheffield Academic Press, 1993), pp ; iain MacRobert, The Black Roots and White Racism of Early Pentecostalism in the USA (New York: St. Martin's Press, 1988), pp Veli-Matti Karkkainen, 'Are Pentecostals Oblivious to Social Justice? Theological and Ecumenical Perspectives', Missionalia 29:3 (2001), pp

24 98 VONDEY a wide range of attitudes toward social engagement but also a social consciousness in transition that has become characteristic of the state of affairs of the young movement worldwide. A proper assessment of Pentecostal theology therefore must take into account the dominant extremes as well as the position of ambivalence, ignorance, and shifting allegiances. The engagement of Pentecostal theology with social, economic, and political issues is not static; it is highly dependent on existing conditions, dominant cultural perspectives, economic developments, political leadership, religious examples and the corresponding desires for acceptance and effectiveness or reformation and change. Hence, Pentecostal groups exhibit sometimes a radical break and at other times a gradual shift in social involvement. Pentecostal involvement in social, economic, and political issues of the Christian life can be stereotyped as active or passive, progressive or regressive, accommodative or counter-cultural.^' A one-sided perspective of the movement's social engagement will likely capture a large portion of the Pentecostal social ethos. However, neglect of the tangible differences and shifts in the movement's social consciousness fail to account for both the oppositional forces present among Pentecostals as well as the diverse range of socioeconomic and political modalities among Pentecostals worldwide. A view inclusive of the tensions does not have the luxury to speak of a single Pentecostal social ethics but instead of a Pentecostal view of the Christian life that is multifarious, ambiguous and, at times, contradictory. If these characterizations are correct, then the transitional nature of the social consciousness and behavior of modern-day Pentecostalism is not temporary but here to stay. Even when there is evidence that Pentecostal social ethics are solidifying under pressure of socialization, institutionalization, and secularization (especially in the West), the resulting expressions cannot be seen as normative for the theology of the entire movement.^^ This pluralistic identity should not be understood as relativism, that is, an intentional lack of direction and decision-making. It is perhaps more adequately identified as a form of 'prophetic activism' that has come to include progressive and conservative means of Christian social engagements^ As prophetic, Pentecostal social activism takes place in the 'borderlands' of globalization. 81 cf. Amos Yong, In the Days of Caesar: Pentecostalism and Political Theology (Sacra Doctrina; Grand Rapids: Eerdmans, 2010), pp Cf Vondey, Beyond Pentecostalism, pp See Helene Slessarev-Jamir, Prophetic Activism: Progressive Religiousjustice Movements in Contemporary America (New York: New York University Press, 2011), 1-34.

25 THE UNITY AND DIVERSITY OF PENTECOSTAL THEOLOGY 99 internationalization, urbanization, and industrialization.^"* In tbese places, tbe forms of social engagement are as varied as tbe cballenges. Pentecostalism is still in tbe process offindingan etbical methodology tbat is genuine to tbe different faces of tbe movement and enables them to respond to tbe reality and crisis of pluralism characteristic of tbe twenty-first century world.^^ Tbe worldwide economic down-turn and various dramatic socio-economic and political cbanges since tbe end of tbe twentieth century bave contributed to a widening of tbese borderlands across tbe globe. Tbe corresponding need to face tbe various social struggles in tbese transitional contexts anticipates tbe further spread of Pentecostalism in its diverse range lrom social activism to triumphalism. Conclusion Tbis brief survey of tbe unity and coherence of Pentecostal tbeology in tbe West offers a simplified but nonetbeless suggestive image of tbe cbaracter of Pentecostal thought on a larger scale. Contemporary tbeology among Pentecostals is in transition, and its manifold expressions cannot be easily applied to tbe entire movement or seen as normative for tbe manner and expression of Pentecostal tbougbt. Nonetbeless, if tbe preceding survey is suggestive of traits in tbe larger Pentecostal movement worldwide, tbese qualities will undoubtedly surface in tbe local and tbe global dimensions of Pentecostal tbeology during tbe twenty-first century. From a worldwide ecumenical perspective, Pentecostal tbeology may be cbaracterized witb tbe helpful metapbor of play.^^ On one level, tbis metapbor suggests tbat Pentecostal tbougbt is spontaneous, improvisational, and playful. Worsbip and witness are more important to Pentecostals tban propositional statements and formal doctrine. On anotber level, tbe metapbor of play indicates tbe distinction of Pentecostal tbougbt from traditional tbeological forms. Tbere exists a certain unwillingness among Pentecostals to engage in the use of terms, concepts, and autboritative statements tbat dictate tbe formulation of tbeir proposals and experiences. On a tbird level, play suggests tbat Pentecostals try to imagine anew traditional tbeological categories in ways tbat describe creatively and affectively tbeir own experiences and convictions. Pentecostal tbeology is still very mucb searcbing for tbe form and metbod tbat are true to tbe Pentecostal 84 Slessarev-Jamir, Prophetic Activism, pp Cf. Nimi Wariboko, The Pentecostal Principle: Ethical Methodology in New Spirit (Pentecostal Manifestos 5; Grand Rapids: Eerdmans, 2011), pp Cf. Vondey, Beyond Pentecostalism, pp

26 100 VONDEY etbos in general. Existing tbeological efforts are provisional and programmatic albeit consistent witb central themes that mark the Pentecostal identity. Finally, the metaphor of play also expresses a substantial unity of Pentecostal tbougbt and metbod. Tbis unity, altbougb cbaracterized by a diversity of voices, allows us to speak of Pentecostal tbeology as a singular and unified pbenomenon tbat can be recognized and engaged in ecumenical conversation. Pentecostals seek tbis conversation witb substantial and often seemingly provocative proposals. At tbis point, it may be belpful to interpret Pentecostal tbeology as an invitation to engage in tbe joyful and mysterious sbaring of tbeological gifts tbat are manifested in different ways among tbe ecumenical community. How tbis invitation is sbaped by tbe global Pentecostal communities remains to be seen. Altbougb tbe influence of Western Pentecostalism is great, worldwide Pentecostalism exbibits different varieties and often sbarper distinctions in tbeology and praxis tbat are more difficult to reconcile witb one anotber and witb tbe ecumenical world. Tbe particular gift of Pentecostal tbeology may still need to be named, but it is apparent tbat Pentecostals wisb to contribute to tbe ecumenical world in a manner tbat appreciates, cballenges, and expands tbe tbeological borizon of tbe body of Cbrist tbrougb tbe voice of tbe Holy Spirit.