Pentecostal Power: Expressions, Impact and Faith of Latin American Pentecostalism, reviewed by Tony Richie
Calvin L. Smith, ed., Pentecostal Power: Expressions, Impact and Faith of Latin American Pentecostalism (Leiden: Brill, 2011), 284 pages, ISBN 9789004192492.
I had the good fortune to be the Ecumenical Studies Interest Group Leader for the Society for Pentecostal Studies (2012) when Calvin Smith’s Pentecostal Power was part of a panel discussion. Jeff Gros, Carmelo Alvarez, and Smith himself as well as an interactive audience were involved in this process. Some of my review inevitably draws on that discussion. This set of essays is an important contribution to understanding Pentecostalism in Latin America. Its multi-pronged approach of addressing historical, theoretical and political, and theological aspects makes it especially helpful for a wide variety of readers with diverse interests. Pentecostal Power is fairly thorough but usually brief and to the point, accessible and readable but also scholarly. It skillfully utilizes the work of scholars with solid credentials and expertise in their respective disciplines. It is certainly “Pentecostal” in subject and in authorship but also ecumenical and interdisciplinary—a quite good combination, I think, for such a work.
The volume is presented in three sections, first on the history and expressions of the movement, second on the political impact, and third on theological analyses. In an introduction Smith outlines the development of scholarly interest in Pentecostalism and Pentecostals’ own academic advance. He describes specific interest in Latin American Pentecostalism because of its phenomenal growth over recent decades. Then the chapters in the first section study Pentecostal origins in Latin America, ecumenism in Chile, and the matter of US Hispanics. The second section looks at the ideological background of Latin American Pentecostalism, its diverse interpretations, issues of social inequality and conflict, and politics. The final section surveys the theology of Latin American Pentecostalism regarding the role of the family, the devil, and Roman Catholic-Pentecostal dialogue. William Kay closes out the book with some general observations about its implications.
According to Smith, “the purpose of this book … is to offer a survey and explore various religious aspects of the movement from across various disciples.” That purpose certainly seems well achieved. The variety of disciplines and locales considered help assure it. However, doubtless many readers will read the book with special interests in those themes which most directly connect with their own contexts. As a North American, I am particularly interested in Carmelo Alvarez’s chapter in the first section on US Hispanics. He argues that “Latin American Pentecostalism can no longer be limited to the southern continent”. Indeed, it is fascinating to read that Hispanic Americans have been heavily involved in Pentecostalism ever since the Azusa Street revival in Los Angeles. Alvarez reminds that “Azusa flourished as the cry of many races and cultures search for liberation and justice.” Furthermore, “a vigorous and rich cross-fertilization between Latin American and Hispanic Pentecostalism” continues to occur. I am left with questions. Consider the current controversy in the US over illegal immigration, primarily from Latin America, and also the increasing number of legal and documented Hispanic Americans, a controversy discussed almost entirely in contexts of economics, politics, and of course security. How does the realization that many Hispanics in the US, illegal and legal alike, are Pentecostal Christians affect our attitudes toward related policies and practices? Is there a religious component that Pentecostal Christians in the US need to be more aware of when thinking about immigration? If so, how ought that impact our policies and their implications? Although not its focus, Alvarez’s work can help us to wrestle with these kinds of questions and work toward answers in a more fully informed way than otherwise.
I suppose it is natural that I, as a theologian, would be especially interested in the theological section. Calvin Smith does well surveying specific emphases of Latin American Pentecostal theology. He highlights pneumatology and eschatology as most distinctive. It is understood that other areas are important but that these areas are particular emphases. This broad assessment doesn’t appear too different to me from that of Pentecostals in North America or elsewhere. He includes under the first, manifestations of the Spirit, such as Spirit baptism and speaking in tongues, and under the second, the timing of the kingdom of God and its impact on evangelism, social engagement, and Pentecostalism Zionism. Again, this is familiar territory for Pentecostals outside of Latin America; but, the Latin American context adds interesting details.
In fact, a key issue is the extent to which particular theologies have developed either under the influence of American missionaries or from more indigenous sources. (In section one, Sepúlveda had already argued that Chilean Pentecostalism derives more from an Indian precedent than from Azusa.) This is an important conversation for Pentecostals even beyond Latin America because the origins of a movement (or part of it) may directly or indirectly and sometimes dramatically affect its future course and development. However, even many American Pentecostals do not see Azusa Street so much as the origin of their movement as a catalyst for its global expansion (or explosion). In the history of my own denomination, the Church of God (Cleveland, TN), widespread Pentecostal experiences predated Azusa by twenty years. So then, a most pertinent question might not be so much where did we come from but rather how did we get here and where are we going? Of course, those questions are not altogether unrelated.
Yet in the first section of the book Everett Wilson insisted that Pentecostalism in Latin America “must be recognized as an authentic product of Latin Americans themselves, a further expression of a people’s quest for meaning.” This concurs with Juan Sepúlveda’s description of “the distinctly indigenous character” of Chilean Pentecostalism. Sepúlveda in particular argues that “Chilean Pentecostalism’s independence from North American classical Pentecostalism gave it great autonomy in the shaping of its Pentecostal identity.” Later, it becomes apparent that some differences he has in mind are the traditional doctrine of initial evidence, which he suggests is less rigid, and attitudes toward ecumenical movements, which he suggests is more open. However, he admits that Chilean Pentecostals are not uniform in their beliefs about these issues. Furthermore, I suppose that since some North American Pentecostals are wrestling with these and similar issues today, it is a bit difficult to determine if they alone indicate some sort of fundamental difference in the genus of global Pentecostalism. Also, it is uncertain to what extent the at least somewhat unique experience of Chilean Pentecostals transposes over into other Latin American Pentecostal groups.
Back in the theology section and in perhaps the most constructive chapter in the book, Virginia and Eloy Nolivos argue that many victimized and dehumanized Latin Americans have begun to recover their authentic identity through the experience of Pentecost. They stress that “a holistic fivefold encounter with the Word of God, the resurrected Christ, the Spirit of God, the community of God, and the mission of God” has dramatically impacted perceptions of God, which, in turn, has impacted perceptions of their own self-identity. Families and individuals are finding freedom from categorical debilitation through this theological reconstruction. Underlying the Nolivos study is the profound truth that theology proper and anthropology are inextricably intertwined—hence the need for a category of theological anthropology. Our view of God affects our view of others and of our selves, positively or negatively, that is, either in ways that edify and liberate or in ways that diminish and oppress. Latin American Pentecostal families appear to be demonstrating this theological principle in the day to day practice of living in very positive ways.
Each section is strong and the contributions are as well, although in certain cases it must have been a stretch to know how to fit them together. There is overlap and incongruity. Juan Sepúlveda’s “Another Way of Being Pentecostal” and Mel Robeck’s “Roman Catholic-Pentecostal Dialogue,” are both excellent contributions and both obviously ecumenical and historical nevertheless each occurs in very different thematic sections of the book. Regarding Martin Lindhardt’s discussion of the spirit world and spiritual warfare, Smith says it is “a theological issue albeit explored here from an interdisciplinary perspective”—yet it is set in the theological section. More theology surfaces in Stephen Hunt’s section two “Evaluating Prophetic Radicalism” focusing on Brazilian Pentecostalism in the political sphere. (After reading Hunt, I understand somewhat better the surprised reactions I received when in Brazil recently, as part of an ecumenical and interreligious project helping children, upon announcement that I am Pentecostal.) Then it was a bit surprising to see a major work on Latin American Pentecostalism, Cheryl Bridges Johns, Pentecostal Formation: A Pedagogy Among the Oppressed (1993) almost completely ignored. Thus selections seem a bit uneven or arbitrary. Yet, regardless of its sectional placement, well worth noting is the importance of the Catholic-Pentecostal dialogue, and not only for Latin Americans. Unfortunately, as Robeck points out, the dialogue itself and its significance are largely unnoted by many Pentecostals. Perhaps this book can help overcome that sad fact.
At last, particularly arresting is William Kay’s appeal for Pentecostals to “take the risks associated with exuberant spiritual life.” Kay preceded this remark by saying, “the greatest danger to Pentecostalism’s continued survival lies in the gradual accretion of ritual and the gradual diminution of spiritual vitality.” I don’t think he meant to limit his assessment to Latin America. I know I wouldn’t. Perhaps Smith’s Pentecostal Power can help both students of Pentecostalism and Pentecostal participants better understand and experience the life of the Holy Spirit as fervent followers of Jesus Christ. At the least, it is a solid work for those wishing to know more about the contemporary phenomenon of Pentecostalism’s amazing journey in Latin America.
Reviewed by Tony Richie
Preview this book: books.google.com/books?id=HYDRPVfMe1sC
