Pentecostalism and Ecumenism: Past, Present, and Future (Part 3 of 5) by Amos Yong
What was lost, however, was the opportunity to influence the mainline denominations in more intentional ways. As previously noted, the onset of the charismatic renewal movement in the 50s and 60s raised many questions for the established churches. These initially turned to Pentecostals for assistance in understanding their newly-found experiences. Outside of discerning and capable individuals like David DuPlessis, however, few classical Pentecostals responded. At that time, this served only to confirm mainline stereotypes of Pentecostals as fundamentalistic and sectarian. Since then, Pentecostal relationships with the mainline churches have come a long way. What remains, however, is the long-standing reluctance among Pentecostals to be associated with structural efforts at church unity, especially those derived from organized ecumenical activities such as those of the National Council of Churches (NCC) and the WCC.
Before turning more specifically to “organized ecumenism,” however, one more word must be said concerning the kind of ecumenical Pentecostalism that now permeates the movement in its global forms. The remarkable power of the Pentecostal experience to bridge not only denominational differences but also to speak to the hearts of people that come from divergent institutional, geographic, cultural, political, and religious backgrounds has recently been dawning on those perceptive to recent trends and developments. Revivals like those at Toronto, Brownsville, and Pensacola, for example, have reached staggering numbers, many of whom would never have been found together under the same roof or have broken the same bread apart from their life-transforming encounter with the Spirit of God. The masses have come from every continent to experience the power of God, and have returned to their places of origin full of the Holy Spirit. This is not to affirm all that goes on at these prolonged evangelistic campaigns. It is, however, to testify to the unitive power of what I call ecumenical Pentecostalism.
Global ecumenism and global Pentecostalism
And this unique ecumenical Pentecostalism is by no means confined to revivalist phenomena either. In fact, Pentecostalism in its global forms has now reached such proportions that recent estimates believe the number of Pentecostals and charismatics of all stripes to exceed 500 million. The startling fact is that a very small percentage of these are of the classical type of Pentecostalism found in North America. In fact, the Pentecostal boom is taking place in such faraway places as Latin and South America, sub-Saharan Africa, and even inland China. These have not been indoctrinated into the Assemblies of God sixteen Fundamental Truths, or any like statement. Rather what makes people embrace the Pentecostal message is their experience of the power of the Spirit of God. Common faith, in the global Pentecostal context, is not predicated upon the unity of doctrinal or theological beliefs, but rather on the unity of the Spirit’s presence and activity.
Category: Ministry, Pneuma Review, Summer 2001
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