Pentecostalism and Ecumenism: Past, Present, and Future (Part 5 of 5) by Amos Yong

Pneuma Review Winter 2002

Amos Yong challenges classical Pentecostals to re-examine what ecumenism really is.

V. Pentecostalism and Ecumenism: Future Prospects and Tasks

My conclusion is that Pentecostals need the larger Church even as the larger Church needs Pentecostalism. Thus, the quest for a biblically based and Spirit inspired Christian unity must include both movements. In this last section of my five-part article, I want to briefly discuss the various levels of ecumenical activity and make some practical suggestions with regard to how Pentecostals can become more ecumenically conscious and involved.

Levels of ecumenism

There is no one correct way to either be ecumenical or to do ecumenism. In fact, although I present four levels of ecumenical activity here, it is difficult to say where one stops and the other starts. I would surmise that wherever genuine ecumenism occurs, it will include theological and doctrinal discussion (academic ecumenism), the development of interpersonal relationships between clergy across denominational lines (church leadership ecumenism) and between the laity at large (neighborhood ecumenism), and social action of some type (institutional-denominational ecumenism).²² If we keep in mind the artificial boundaries between each level, the following is designed to provide an overview of what ecumenism-in-action looks like.

Academic ecumenism usually involves teachers, professors, and those with advanced training in biblical and theological studies. At this level, the goals of ecumenical discussion include the clearing away of stereotypes, the development of mutual understanding, and, the clarification of actual problems confronting Christian unity (as opposed to problems that are simply the result of misunderstanding or stereotype). Pentecostal academics who have been involved in these dialogues generally are not denominationally funded since most Pentecostal churches and groups do not place such activity high on their priority list. Thus, along two fronts—financially and with regard to one’s personal reputation—Pentecostals who participate at this level of ecumenism do so at some personal risk. It is therefore not unusual to hear many of them attest that their ecumenical involvement proceeds from a sense of divine calling.

Even so, a growing contingent of individuals from academic organizations such as the international Society for Pentecostal Studies, the European Pentecostal Theological Association, the European Pentecostal and Charismatic Research Association, the Pentecostal Theological Association of Southern Africa, the Asian Pentecostal Society, the Asia Pentecostal Theological Association, the Indian Conference of Pentecostal Theologians, the Korean Pentecostal Society, and a host of other such groups in Latin America and Oceania are now engaging in theological, doctrinal, and praxis oriented discussions with scholars from the mainline churches.²³ Many of these are taking place in formal conference settings, such as at the annual meetings of the Evangelical Theological Society, the Wesleyan Theological Society, and the American Academy of Religion. Two of the most theologically and doctrinally sophisticated conversations with churches are the Pentecostal-Roman Catholic dialogue (five sessions from 1972 to the present) and the Pentecostal-World Alliance of Reformed Churches (WARC) dialogue (1996- ).²⁴

But it is misleading to think that only academics engage in theological and doctrinal conversations across ecumenical lines. One certainly does not need a graduate degree in these disciplines to do so. In fact, Pentecostal ministers and laity are frequently a part of these type of conversations. Insofar as two persons representing different Christian communities have theological and doctrinal interests, they can and do strike up such conversations. And, insofar as both come away having learned something they were not aware of before, such dialogues have to be rated as successful!

Church leadership ecumenism frequently includes theological and doctrinal discussions. Pentecostal ministers have, in recent decades, become much more involved in ministerial associations, especially in urban areas. Most pastors usually attend monthly meetings with their colleagues in Pentecostal ministry. In addition to this, many also attend minister’s meetings organized by evangelical pastors. While the benefits of these meetings are difficult to assess in isolation, cumulatively, a miracle of perception and association has taken place. When pastors from many evangelical denominations come together, they not only have discussions on theological and doctrinal topics. More importantly, they share their testimonies, their triumphs and struggles in ministry; they sing together; and they pray for each other and bear each other’s burdens. These meetings build trust and solidarity. They clear away misunderstandings. They provide a safe and secure platform for differences to be recognized and even appreciated. They are often the inspiration and impetus for common mission.

And, of course, neighborhood ecumenism also includes many of these same features. On this level, the lines between Pentecostalism and the mainline churches have all but disintegrated. Many Pentecostals now feel right at home—in fact, they are, in these situations, at home, in their back or front yards—not only talking with their evangelical, Baptist, Presbyterian, Lutheran, and even Catholic and Orthodox neighbors, but also without questioning the status of their relationship with Jesus, the latter being self-evident. Not infrequently, these conversations turn toward specifically religious matters, sometimes including theological and doctrinal themes. And, insofar as neighbors often work together in neighborhood projects, these grassroots kind of relationships demonstrate the ecumenical fellowship in the body of Christ rather unintentionally!

This raises the question of what institutional or denominational ecumenism looks like. I have previously mentioned Billy Graham and other kinds of evangelistic crusades. Christian musicians and performers also hold concerts that attract members of very different churches. More recently, events like Promise Keepers have filled stadiums with tens of thousands of people. These kinds of activities are valuable in and of themselves. But the kind of planning that is needed to pull them off is necessarily of the ecumenical type. What usually happens is that persons from various denominations have to not only pledge their support, but also be actively involved in organizing, administrating, financing, praying for—both individually and together—and following-up such events. I would argue that the relationships forged in these background activities—stuff that goes on behind the main stage, so to speak—is equally powerful in transforming lives and bringing the body of Christ together.

These kinds of overtly ministerial events, however, by no means represent the only kinds of institutional and denominational ecumenism. Other events focused on social issues are equally ecumenical. March for Jesus rallies against abortion, for example, are powerful demonstrations of the unity of the Church. And, other kinds of societal changes necessarily require Christians to put aside their differences regarding inessentials in order to work together. Individual groups or churches are, by themselves, generally ineffective in bringing about large-scale transformations of socio-economic and political structures. These can only be accomplished by prolonged engagement and strategically organized efforts motivated by Christian faith.

It is at this level that one sees academic, church leadership and neighborhood ecumenism come together. To take just one example, the continued fight for civil rights for ethnic minorities requires, among other things, racial reconciliation. True reconciliation cannot be legislated. It has to come about from the hearts of people in society at large and be demonstrated by concrete actions. This means that racial reconciliation cannot be the task of just a few individuals or groups. Academics have to bring to light the social, historical, and religious factors behind racial tensions. Church leaders have to explore how such tensions can be eased—perhaps by holding more interracial events, implementing a series of pulpit and choir exchanges, or even merging smaller congregations. Neighbors have to find ways to demonstrate solidarity across racial lines. And, all of this has to proceed in tandem. Neighbors cannot wait for pastors who cannot wait on academics and vice versa. My point is that racial tension as a societal problem calls for the Church to awaken from its slumber and take concrete action at various levels. Such action can be nothing but ecumenical in the best sense of the word.

What then can and should we do?

I have written far more than I intended when I first accepted the invitation of the editors of this journal to address this topic. What was initially projected to be a brief summary of the topic has developed into a five-part article. This represents both the passion I feel regarding the importance of this matter and the burden we all carry in light of the immensity of this task. I would be remiss, however, if I did not conclude with some very practical suggestions about how we as Pentecostals can and should proceed ecumenically at this time, the dawn of the second Pentecostal century.

First, Pentecostals have not been entirely truthful in their anti-intellectualism. Jesus’ admonished us to love God not only with our heart, our strength and our soul, but also with our mind (Matt. 22:37; Mk. 12:30; Lk 10:27). For those of us who are hesitant to launch out into the uncharted (for us) waters of ecumenism, the first thing we can do is to educate ourselves. In reading the Bible, look for motifs that demonstrate God’s inclusive love, the universal reign of the Kingdom of God, and the celebration of difference and plurality in the created order. And, of course, strive to be more knowledgeable about ecumenism in general and the ecumenical movement more specifically. Toward that end, I have appended a reading list that includes articles and books written by both Pentecostals and non-Pentecostals.

Second, be intentional about meeting with other Christians. In fact, as pastors and church leaders of Pentecostal churches, we should lead our congregations by example, seeking out opportunities to take our Pentecostal witness to ecumenical circles, especially those involving leadership.²⁵ Of course, we have to earn the right to have our testimonies heard, and this is usually accomplished by listening to what others have to say. Times of mutual worship and prayer should be frequent and central to our meetings with others. And, in this process, genuine koinonia emerges, friendships are established, dialogue is sustained, relationships are solidified, misunderstandings and stereotypes are identified, and trust is built. The personal benefit such will have on our lives cannot be measured. From a pastoral perspective, such experience will enable us to better direct members of our congregation in building their own lay and neighborhood ecumenical networks.

Last but by no means least, the interdenominational relationships that we establish as church leaders will also allow us to plan inter-congregational activities centered around worship, prayer, and the reading and exploration of Scripture. As important will be the opportunities afforded these congregations to take on community or social projects. Relief agencies such as rescue missions, alcoholic and drug rehabilitation programs, and soup kitchens are already centers of ecumenical activity. The Church’s presence in local communities and neighborhoods need to be more pronounced. And, rather than simply touting one congregation or denomination as “superior”—such attitudes are often communicated by Christians without intending to do so—why not convey to the world the truth that Christians love each other and those without the faith in the same way as they are loved by God and in the same way as the Father loves the Son? This comes about by concrete acts of love—the feeding of the hungry, the housing of the homeless, the clothing of the naked, the visiting of those sick and in prison, and so on (Matt. 25:31-46). Churches that comprise the one body of Jesus Christ can do much more together than they can do by themselves.

As Pentecostals, we need to ask ourselves what the Holy Spirit is doing in the world (Rev. 2-3, passim). As people led by the Spirit, how can we discern what God is doing in the Church and how that work affects the Church’s witness to the world? The world has seen enough denominational strife, abstract theological speculation, futile doctrinal disputes, and Christian polemics. What the world needs is the love of God. Pentecostals, more than others, should know what it means to have been touched by the love of God in ways that while not marginalizing theology and doctrine, certainly do not exalt its place either. And, far beyond intellectual activity, Pentecostals emphasize the empowerment of the Holy Spirit for mission. As David Bundy puts it in the closing sentences of his paper on ecumenical Pentecostalism, “there is less of a concern among Pentecostals for a unity of theological opinion…than for common activity for the Kingdom of God. In other words, ecumenism for mission has precedence over ecumenism for koinonia.”²⁶ So, the question that remains is this: what is the Holy Spirit doing to break down the barriers between Christians, and how can we as Pentecostals be involved in this essential task of taking the love of God to the world?

Notes

²² Here, I follow Raymond R. Pfister’s typology: “The Ecumenical Challenge of Pentecostal Missions: A European Pentecostal Perspective for the 21^st Century,” unpublished paper presented at the 29^th Annual Meeting of the Society for Pentecostal Studies, Kirkland, Washington, 16-18 March 2000. Pfister is a French Pentecostal who directs the equivalence of a Teen Challenge center for recovering alcoholics and teaches at a Lutheran pastor’s training institution, both in Hamburg, Germany.

²³ Information about these groups is only a few clicks away: see the “Academic Societies” section of the Pentecostal-Charismatic Theological Inquiry International homepage: http://www.pctii.org.

²⁴ The results of the Pentecostal-Roman Catholic dialogue can be perused in the pages of Pneuma: The Journal of the Society for Pentecostal Studies. The first three sessions (1972-1976, 1977-1982, and 1985-1989) are found in vol. 12:2 (1990); the fourth session (1990-1997) is reported in vol. 21:1 (1999); the fifth session has not yet concluded. For an overview of the Pentecostal-WARC dialogue, see Frank Macchia, “Reformed/Pentecostal Dialogue,” in Stanley M. Burgess, et al., eds., Dictionary of Pentecostal and Charismatic Movements, revised ed. (Grand Rapids: Zondervan, 2000), forthcoming.

²⁵ In fact, even a denomination like the Assemblies of God includes a statement in its Constitution and Bylaws that leaves plenty of room for Pentecostals to engage in ecumenical activity. Concluding their denunciation of the ecumenical movement (see note 6) is a parenthetical clause: “This is not to be interpreted to mean that a limitation may be imposed upon any Assemblies of God minister regarding his or her Pentecostal witness or participation on a local level with interdenominational activities” (Assemblies of God Bylaws, Article 9, §11).

²⁶ David Bundy, “The Ecumenical Quest of Pentecostalism,” Cyberjournal for Pentecostal-Charismatic Research 5 (1999) [http://pctii/cyberj/cyber5.html].

Appendix: For Further Reading

Albrecht, Daniel E. “Pentecostal Spirituality: Ecumenical Potential and Challenge,” Cyberjournal for Pentecostal-Charismatic Research 2 (1997) [http://www.pctii.org/cybertab.html]

Albrecht is professor Church history and Christian spirituality at Bethany College of the Assemblies of God, Santa Cruz, CA.

Dempster, Murray, Byron Klaus and Douglas Petersen, eds. The Globalization of Pentecostalism: A Religion Made to Travel. Oxford: Regnum Books International, 1999.

An excellent introduction to the phenomenon of global Pentecostalism; includes essays on Pentecostal theology, missions, and ecumenism.

Fackre, Gabriel. Ecumenical Faith in Evangelical Perspective. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1993.

Fackre is an evangelical theologian, and professor emeritus at Andover Newton Theological School in Newton Centre, Massachusetts.

Hollenweger, Walter. Pentecostalism: Origins and Developments Worldwide. Peabody, MA: Hendrickson, 1997.

A definitive work by respected European Pentecostal insider; argues that Pentecostalism emerged from Wesleyan-Holiness, Keswick Reformed, African-American, Catholic-Orthodox, and, ecumenical roots together!

Irvin, Dale T. “‘Drawing All Together into One Bond of Love’: The Ecumenical Vision of William J. Seymour and the Azusa Street Revival,” Journal of Pentecostal Theology 6 (1995): 23-53.

Informative article on the racial reconciliation at Azusa Street under Seymour’s ministry.

Jongeneel, Jan A. B., et al., eds. Pentecost, Mission and Ecumenism: Essays on Intercultural Theology. Studies in the Intercultural History of Christianity 75. New York: Peter Lang, 1992.

Collection of essays by Pentecostals on how missions and ecumenism require each other.

Kinnamon, Michael. Truth and Community: Diversity and Its Limits in the Ecumenical Movement. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1988.

Kinnamon, Michael, ed. Signs of the Spirit: Official Report of the Seventh Assembly of the World Council of Churches, Canberra, Australia, 7-20 February 1991. Geneva: WCC Publications, and Grand Rapids: Eerdmans, 1991.

Michael Kinnamon is the Allen and Dottie Miller Professor of Mission and Peace at Eden Theological Seminary in St. Louis, Missouri. He is also extensively involved with the WCC.

Macchia, Frank. “From Azusa to Memphis: Evaluating the Racial Reconciliation Dialogue among Pentecostals.” Pneuma: The Journal of the Society for Pentecostal Studies 10 (1995): 3-28.

Macchia is an Assemblies of God theologian who teaches at Vanguard University in Costa Mesa, CA.

Moltmann, Jürgen, and Karl-Josef Kuschel, eds. Pentecostal Movements as an Ecumenical Challenge. Concilium 1996/3. London: SCM Press and Maryknoll: Orbis Books, 1996.

Includes discussions by non-Pentecostal Protestants and Pentecostals on the nature of the Church, healing, deliverance, tongues, prophecy, praying in the Spirit, new birth, and baptism in the Spirit; depicts the importance of Pentecostal participation with other Protestants for theological understanding.

Robeck, Cecil M., Jr. “The Assemblies of God and Ecumenical Cooperation: 1920-1965.” In Wonsuk Ma and Robert P. Menzies, eds. Pentecostalism in Context: Essays in Honor of William W. Menzies. Journal of Pentecostal Theology Supplement Series 11. Sheffield: Sheffield Academic Press, 1997, 107-50.

_____. “Growing Up Pentecostal.” Theology News and Notes 35:1 (1988): 4-7, 26.

_____. “A Pentecostal Looks at the World Council of Churches.” The Ecumenical Review 47 (1995): 60-69.

_____. “Pentecostals and Visible Church Unity.” One World 192 (January-February 1984): 11-14.

Robeck is an ordained Assemblies of God minister and Professor of History and Ecumenics at Fuller Theological Seminary in Pasadena, CA.

Quebedeaux, Richard. The New Charismatic II. San Francisco: Harper & Row, 1983.

A fair historical and sociological study of the charismatic renewal movement in the mainline churches.

Stanley M. Burgess, Gary B. McGee, and Patrick Alexander, eds. Dictionary of Pentecostal and Charismatic Movements (Grand Rapids: Academic Reference Library, 1988): articles on
– Charismatic Movement
– Dialogue, Roman Catholic and Classical Pentecostal
– International Communion of Charismatic Churches
– National Association of Evangelicals
– North American Congresses on the Holy Spirit and World Evangelization
– Pentecostal Fellowship of North America
– Pentecostal World Conference
– World Council of Churches

Van Elderen, Marlin. Introducing the World Council of Churches, rev. ed. Geneva: Risk Book Series/WCC Publications, 1992.

A concise and readable overview of the WCC