Reflections on Global Pentecostalism by Donald Miller and Tetsunao Yamamori

Chapter 1

The authors describe Pentecostalisms different streams and the fact that there is no one Pentecostalism. Next they point toward progressive pentecostalism in the two thirds world as the one stream that gives hands and feet to social engagement. In their study the authors include the transcendent experience of the Spirit as a factor in Progressive Pentecostalism’s social engagement and resutlting effectiveness alongside other contextual factors.

Chapter 2

There are some Pentecostal ministries involved in charitable assistance and emergency relief work while others are involved in systemic change and community development. Partnering with non governmental organizations has been successful partly due to the indirect benefits of 1) the hcurch perceived as providing the service to the community 2) leadership training from the NGO and 3) interaction with the government. The motivation behind the social engagement of progressive pentecostalism is to “be Christ’s hands and feet in the world”

Chapter 3

The programs serving children and youth are geared towards being holistic and not just giving hand outs. The common desire for many of these ministries is that the children do not get taken away from real life but to help them in the midst of their reality. Most of the ministries that have been effective provide authoritative communities for the children. They are also focused on the children’s rights, dignity, and providing a community environment.

Chapter 4

The embrace of the Holy Spirit in progressive Pentecostalism is what makes it distinct from other social service programs. This is what fuels the leaders of the different social ministries and what they credit as the main factor in their effectiveness. It is the power of the Holy Spirit that has given them the resources and empowered them to transform individuals and society.

Chapter 5

Progressive Pentecostalism’s embrace of the Holy Spirit is clearly seen in its worship and prayer rituals. They are truly meant to facilitate a communal and individual encounter with God. It is this aspect of Pentecostalism that the authors believe activates and renews the adherents commitment to social engagement.

Chapter 6

Pentecostalism has been a tool for upward mobility in many two third world countries. One of the reasons is because of its strict moral code which restricts spending on items such as alcohol, drugs, cigarettes, and prostitution. As a result families save more money and invest in business. There are also side benefits of setting a good example for the children and having a good reputation with employers. The upward mobility of Pentecostalism’s adherents is a paradox. On the one hand Pentecostalism’s alliance with existing capitalist structures hinders systemic change and on the other hand it stimulates systemic change.

Chapter 7

The structure of progressive Pentecostal churches is very organic and finds its basis in the apostle Paul’s metaphor of the body of Christ. It is also promoted by those who belong to the emerging church. The large and rapid growth of most churches is organized around cell groups. These cell groups consist of individuals who have a knowledge of and exercise their spiritual gifts. There is no room for benchwarmers. This creates a large workforce for social engagement.

Chapter 8

The middle class demographic within Pentecostalism has caused an alteration in its eschatology. No longer is eschatology about future events but the kingdom of God is a present reality. This means that being an agent of compassion and justice is imperative. The most important factor in doing this is the experience of corporate worship which gives the progressive pentecostal a sense of hope and joy in the midst of engaging despairing social realities.