To the Ends of the Earth examines the historical and theological impact of global Pentecostalism on modern Christianity. Pentecostalism is the fastest growing religious movement in the contemporary world. In this fascinating study, Allan Anderson, professor of Global Pentecostal Studies at the University of Birmingham, draws from over twenty years of active ministry experience in the South African Pentecostal context.

This work is divided into nine chapters. Anderson examines the ubiquity of twentieth century revivals, as well as the origins, missionary dynamics, and migrational structure of the movement (chapters one, two, and three). The author proceeds to address issues of gender, family and community dynamics, in addition to the global meaning of renewal in light of the Pentecostal full gospel (chapters four, five, and six). Chapters seven, eight, and nine are devoted to the themes of Christian transformation and independence, the relationship between charisma and faith, and Pentecostal entrepreneurialism.

In the last century, the southern hemisphere has served as the arena for a remarkable expansion of Pentecostal forms of Christianity. This expansion represents a change in the global trajectory and demographics of Christianity beyond anything previously imagined. Independent Pentecostal churches in particular proliferate on the new international playing field, expanding rapidly while spawning their own unique traditions. Pentecostals now represent a quarter of the world’s Christian population, some 614 million adherents worldwide. This staggering figure is best explained with reference to developments in the majority world—South America, Africa, and Asia. The impetus to evangelize and expand on these continents is “underpinned by a firm belief in the Bible as an independent source of authority, one that resonates with local customs and relates better to a spiritual and holistic worldview” (249). Working in tandem is a Protestant regard for biblical authority and a “renewalist” emphasis on the Spirit’s empowering presence—the result is a potent, transformative brand of Christianity.

What is most intriguing about the Spirit’s work in these contexts is the proliferation of indigenous types of Christianity. In many places Western missionaries are considered a nuisance, and in some nations even heretical. Spirit-led revival movements have tended to challenge the notion of Western hegemony. In continuity with the revival tradition, Pentecostalism is a liberative movement, freeing ordinary people from colonial and ecclesiastical oppression, while introducing free enterprise to the world’s religious marketplace. Anderson is not suggesting that Western missionaries should be discouraged in their pursuits to share the gospel, but that the path to success on the new Pentecostal frontier exists in partnering with indigenous churches and encouraging local leadership.

In a pluralistic age, To the Ends of the Earth promises the continued success of world Christianity through the many Pentecostal manifestations of the miraculous. As Pentecostalism traverses race, gender, and class barriers, it adapts in new cultural contexts, promoting vital, energizing forms of worship. This can be seen in the vivid liturgies, music, and dance of majority world peoples who have embraced the contemporary work of the Spirit. Pentecostalism provides “primitive” cultures continuity with their “spirit world” origins. Anderson points to the future of world Christianity found soaring on the winds of renewal. Pentecostalism has emerged as the formidable instrument of this renewal by offering the majority world a tangible expression of communal identity, healing, deliverance.

Reviewed by Paul J. Palma

Preview To the Ends of the Earth: https://books.google.com/books/about/To_the_Ends_of_the_Earth.html?id=Fdn3dMgyJL0C

This is a good article. Reading it made me feel as though someone is finally saying in public what I have heard said in private far too many times over the course of my research. Shame and false guilt lead many of us to stay silent about the mental health issues which affect 1 in 4 Americans/Brits.

This article states it clearly, ‘One might assume that the Church would be at the forefront of providing resources and actively engaging those who are battling depression, anxiety and a host of mental illnesses-but this is generally not the case.’ The call to listen, help and walk with others is clear. The call to remember that, ‘given the right set of circumstances everyone is vulnerable to mental illness’ may be controversial in many of our churches, but it is a call which we are required to listen to. This is as much for the sake of those of us who are well as those of us who are not. Pam and Butch Frey’s great experience in pastoral care shines through in their clear articulation of a fundamental issue.  This is an article worth reading.

Reviewed by Deborah Joy Allan

Editor’s note: For more on Joy’s research project investigating Pentecostal/charismatics and depression, look at her blog: http://www.pentecostalsanddepression.wordpress.com

Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity (Cambridge: Cambridge University Press, 2004).

By way of introducing his topic, Anderson begins the book by describing his visits to four Pentecostal churches in different parts of the world, the Yoido Full Gospel Church in Seoul, Korea; the Christ Apostolic Church, Lagos, Nigeria; a Vineyard church in South Birmingham, England; St. Luke Church of God in Christ in Chicago, Illinois, USA. He also adds the story of a friend’s visit to Claudio Friedzon’s church in Buenos Aires, Argentina. His intent here is to illustrate the worldwide scope and variety of Pentecostalism, a theme that is the foundation for the entire book.

Before looking at the work itself, it is important to note that Anderson acknowledges the difficulty in describing what Pentecostalism actually is, given that it appears in various forms throughout the world. In rejecting a definition of Pentecostalism that is based on strictly on theology, specifically speaking in tongues, which would be the norm among classical Pentecostals, he prefers a more inclusive definition that includes “all churches and movements that emphasize the working of the gifts of the Holy Spirit, both on phenomenological and on theological grounds—although not without qualification” (pp. 13-14). Throughout the book, however, he appears to give emphasis more to the phenomenological (phenomenology attempts to describe the way things are) than the theological in defining what Pentecostalism is. While I am not comfortable with any definition of Pentecostalism that is not at least primarily theological, I acknowledge the difficulty in describing Pentecostalism in general.

The book is divided into two parts, the first describing the history and development of Pentecostalism in various parts of the world and the second deals with Pentecostal and Charismatic theological and sociological issues in their context.

Anderson begins his review of the history of Pentecostalism with the first century church and traces the thread of Pentecostal distinctives throughout church history to the late nineteenth century. Then, in dealing with the massive outpouring of the Holy Spirit that has marked the 20^th century, he begins with the Azusa Street revival that took place in Los Angeles from 1906-09, giving particular emphasis to the African-American cultural milieu that impacted the movement. In Anderson’s opinion, this emphasis is lacking in other accounts of the Azusa Street revival and gives valuable insights into this issue.

Cover from the 2013 second edition.

From there, Anderson takes the reader around the world, describing the development of Pentecostalism in every major area of the world except for the Middle East, a lamentable and unexplained omission. The facts that he marshals are impressive and comprehensive. The various phenomenological and theological themes are carefully explained. In looking at the historical beginnings of the Pentecostal movement in Europe, Korea, and India, which in some cases had no contact with Azusa Street, Anderson challenges the assumption of many authors that Azusa Street was the preeminent place where the Spirit was being poured out and calls for a rewriting of Pentecostal history. In the end, I find myself thanking God for the work of the Holy Spirit in various ways and means throughout the entire world.

In summarizing the first part of the book, Anderson must be commended for his thorough efforts to present the whole package of Pentecostalism. This is no piece of hagiography. He not only relates the overwhelmingly positive fruit that Pentecostalism has borne, he also gives plenty of space to describing the schisms and problems that have marked the modern Pentecostal movement. In not sweeping things under the proverbial carpet, he has done his readers a great favor in giving an honest assessment of the impact, both positive and negative, of the Pentecostal movement in the 20^th century.