3 of 3

But as a North American Pentecostal, I couldn't help comparing the Brazilian situation to the scene in the United States, where the movement is far more diverse and attracts many who are not of the "disinherited."

Part of the genius of any new religious movement is the fostering of a pragmatic spirit of doing whatever is necessary to achieve the goal, particularly in spreading God's Word and winning converts. New movements lack the bureaucracies and traditions that hinder creativity and adaptability and that stymie older denominations. Sociologists know well that in the end as movements grow and age, the entrepreneurial, pragmatic spirit gives way to systemization and bureaucratization.

There is little evidence in this work that the Brazilian Pentecostal movement will somehow avert this very human tendency. In fact, their work suggests just the opposite.

For instance, Brazilian Pentecostals are entering politics not because they identify with a particular ideological stand but simply to get elected.

Brazilian Pentecostals are successfully reaching the poor because they are the poor; it is not the result of some particularly thought-out initiative, ideology, or agenda.

I think the key is Pentecostal spirituality itself. This book lays bare the myth that Pentecostals have their heads stuck in the clouds. At its best, Pentecostalism is invigorated by a spirit that says God is active in this world and will show you he is. And you don't have to wait until you get to heaven to see that reality. That's what the healings, miracles, and speaking in tongues reinforce and give evidence of.

In terms of attracting adherents overseas, the most successful Pentecostals have been "healing evangelists." The "disinherited," those who cannot afford doctors, are attracted to a gospel that not only promises health but also apparently delivers. This is something that neither Shaull nor Cesar takes full account of, but it is central to Pentecostal theology and experience.

Despite this oversight, perhaps their work will stimulate others to come down from ivory towers to see and explore what is happening below.

Ed Gitre is on the staff of Chi Alpha, an Assembly of God ministry, at the University of Chicago.

Christianity Today's sister magazine, Books & Culture, ran an article on Pentecostalism, power shifts, and competition in Latin American religion in 1999.

Do you know the difference between neo-Pentecostals and Holiness Charismatics? This Web site attempts to clarify some movements within Pentecostalism and trace its history. For more Pentecostal history, see our sister publication, Christian History, which devoted an issue to the subject.

Shaull and Cesar's book, Pentecostalism and the Future of the Christian Churches: Promises, Limitations, Challenges, is available from Amazon.com and Eerdmans.com.

Other books by Shaull include The Reformation and Liberation Theology and Circles of Hope: Breathing Life and Spirit into a Wounded World.

Previous Christianity Today coverage of Pentecostalism includes:

Grow With God | World Assembly of God Fellowship aims to triple its size. (Aug. 23, 2000)

Should We All Speak in Tongues? | Some say speaking in tongues is proof of 'baptism in the Holy Spirit.' Are those who haven't spoken in tongues without the Holy Spirit? (March 21, 2000)

Brazil: Wrestling With Success | (Nov. 16, 1998)

World Growth at 19 Million a Year | (November 16, 1998)

Conversation or Competition | Pentecostals, Roman Catholics in long-standing talks to resolve conflicts, discover some commonalities. (Sept. 7, 1998)

Romancing Pentecostalism | Clark Pinnock's theology of the Holy Spirit builds a bridge between divided communities within evangelicalism. (Nov. 11, 1996)

Copyright © 2004 Christianity Today. Click for reprint information.

first page |  3 of 3

share this page

November 13 2000, Vol. 44, No. 13