Pentecostalism and Ecumenism: Past, Present, and Future (Part 3 of 5) by Amos Yong
The ecumenism of neo-Pentecostalism
This may explain, in part, the flowering of the charismatic renewal—also called “neo-Pentecostalism”—in the mainline churches in the 1950s, 60s, and 70s, what I call the second stage of ecumenical Pentecostalism. The fact is that by this time, the Pentecostal experience of the Spirit had ceased to be a unifying force for Christians. Rather, denominational lines had hardened, and the power of the Spirit to bring people together from diverse branches of Christendom was being resisted by the various human-made boundaries that had emerged in Pentecostal churches over the course of a generation. Ironically, those who participated in the renewal movements in the mainline churches also began to see the ecumenical potential of the experience of the Spirit. These neo-Pentecostals or charismatics recognized that the vitality imparted to Christian faith by the pentecostal outpouring was a common experience that cut across creedal, denominational, liturgical, traditional, and theological/doctrinal lines.
Of course, classical Pentecostals were initially—and for quite a while, actually—rather suspicious of the authenticity of the charismatic renewal movement. These misgivings were especially intensified upon the outbreak of charismatic revival in the Roman Catholic Church in the latter half of the 1960s. Pentecostals were incredulous that followers of the antichrist—following Luther’s initial labeling of the Pope—could have anything to do with the distinctive Pentecostal experience! Yet for many of these churches, ecumenical activities were sustained and furthered precisely because of the acknowledged commonality of experiencing the Spirit’s presence and activity. For many Christians, the pentecostal experience of the Spirit meant a revitalized spiritual life, increased Bible reading, intensified devotional piety, the manifestation of the charismata including speaking in other tongues, renewed appreciation for liturgical and sacramental worship, deeper motivation toward social action, and, most important for our purposes, stronger ties with all those who call upon the name of the Lord.
Over the past few decades, however, Pentecostal fears regarding the charismatic renewal in the established churches have been calmed. This has been enabled in part by the development of Pentecostal relationships with more evangelical type denominations and groups. Models of Christian unity centered around common mission such as Billy Graham crusades, World Vision famine relief endeavors, and parachurch ministries like InterVarsity, Women’s Aglow and the Full Gospel Businessmen’s Fellowship International have mollified Pentecostal apprehensions and actually encouraged Pentecostal participation and koinonia with non-Pentecostals. As Pentecostals have come to know non-Pentecostals in a deeper way in these joint efforts, they have come to appreciate the diversity present in the body of Christ. And, of course, they have also begun to open themselves up to the power that a biblical ecumenism affords the Church’s witness.
Category: Ministry, Pneuma Review, Summer 2001
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