BY Wonsuk Ma*
1. As We Begin...
"During the one-hundred years of the modern Pentecostal-charismatic movement, it has made many impacts on Christianity in general, but its role in mission is extremely significant. The explosive growth of churches, particularly in the non-western continents, is but one example. As discussed below, there are several important roles of the Holy Sprit that are evident in the mission practices of Pentecostal-charismatic believers.
However, before we take this journey of discovery, it will be helpful to clarify several issues. The first is the complexity of Pentecostal-charismatic Christianity in the world today. Many have argued that the "fountainhead" of the movement is found in North America at the turn of the twentieth century, especially at the Azusa Street Mission (1906-1909) under the leadership of the African-American preacher William J. Seymour. However, more evidence has been presented to contest this theory, with India and Korea being examples. Also, the stunning "discoveries" of so-called "indigenous Pentecostals" from Africa and Asia appear to support the theory of "multiple fountainheads" for the origin of Pentecostal-charismatic Christianity. In fact, we may be arriving at the notion that "the church is charismatic" after all, from its inception.
As I try to present this fastest-growing segment of Christendom, I do so with evident limitations. First, Pentecostal-charismatic Christianity is not homogeneous encompassing classical (or denominational) Pentecostals, Charismatic (or Neo-) Pentecostals, and indigenous (or Neo-Charismatic) Pentecostals. The last category is particularly problematic because of its diversity and also some questionable doctrines some groups believe, thus with possibilities to have groups "more Pentecostal, but less Christian". Second, thus, its pneumatology in not always "standardised". For example, while Classical Pentecostals are characterised by a unique experience namely "baptism in the Holy Spirit", many other groups may not necessarily subscribe to such doctrinal statements but are open to the supernatural work of the Holy Spirit. This growth and vast diversity also poses a challenge in defining this movement; but, as I attempt to present this loosely identified groups of Christian all over the world, here is a minimal working definition for our discussion: "Segments of Christianity which believe and experience the dynamic work of the Holy Spirit, including supernatural demonstrations of God’s power, with consequent dynamic and participatory worship and zeal for evangelism."
My reflection comes with two main points: Pentecostal-charismatics represent the "poor," for whom poverty and sickness are a part of their lives, and the core of Pentecostal-charismatic pneumatology is "empowerment" for witness.
2. The Spirit and the "Poor"
2.1 "Religion of the Poor"
Early Pentecostals at the turn of the twentieth century were "poor" in many ways. Most participants of the Azusa Street revival came from the lower socio-economic bracket of society. Urban African-Americans and ethnic immigrants, with "sprinkles of whites," made up this controversial epicentre of one of the most significant revivals in modern church history. Practically marginalised by the society, and sometimes by established churches, they understood themselves to be the eager recipients of the Messiah’s message of hope, who came "to preach good news to the poor" under the anointing of the Holy Spirit (Luke 4:18). These socially "dislocated" found such strong solidarity among themselves, courageously going against commonly accepted social norms such as racial segregation, that they forged a social and spiritual culture where the hopeless found a space to experience God’s grace and power. This "haven for the disinherited" created a powerful drawing force to make Pentecostal Christianity a "religion of the poor." The context of "poor," as the socio-spiritual context of Pentecostal-charismatic Christianity, has left several unique contributions.
