Precedents and Possibilities: Pentecostal Perspectives on World Religions
An introduction to theology of religions: Pentecostal/charismatic leaders cannot afford to ignore the fact of religious pluralism. How should we engage people of other religions in such a way as to share the love of Jesus without compromising the message?
Editors Notes: The Pneuma Review editorial committee asked Brother Richie to tell us about this paper and he said: “This article is a non-provocative but informative piece designed to introduce readers to the theology of religions and invite further reflection. I’ve done quite a bit of work in this area, including a forthcoming article in Pneuma: The Journal for the Society for Pentecostal Studies (Spring ‘06) and an American Academy of Religion panel discussion and presentation (Nov 21 ‘06). I know about the generally cautious attitude of many Pentecostal/charismatics toward ecumenism and/or theology of religions. In a sense, I am sort of that way myself. One of the reasons I thought of sharing this piece is because of its easy going but informative approach. Theology of religions is, whether we like it or not, forcing itself upon us in the face of rampant religious pluralism. We will have to deal with it sometime somehow.”
When I was growing up in a Pentecostal preacher’s family we pretty much had two groups of people in our community: Christians and non-Christians. Basically, that meant churchgoers and non-churchgoers because even the non-Christians had a more or less Christian belief background. Now I am a pastor myself but my how things have changed since Dad’s day! My church members have neighbors and co-workers who have religion enough all right but it is not Christian. Some of my parishioners even have friends or family of other faiths. Increased immigration and cross-cultural homogenization have helped make the United States a religiously diverse nation. 1 Religious pluralism, in the sense of the reality of a plurality of religions among us, is a fact that must be faced by pastors and church leaders if we are to equip our people to deal with the religious diversity they encounter in their daily lives. The price of Pentecostals ignoring the problem of pluralism is too high to pay. We cannot afford the lost souls that could cost.
Developing a Pentecostal approach to Christians theology of religions has quickly become not only essential but also urgent. A seasoned Pentecostal scholar supplies a helpful definition of theology or religions, particularly Christian theology of religions.
Though extreme approaches unacceptable to most Pentecostals and Evangelicals do exist, the basic thrust of Christian theology of religions need not threaten us. Quite to the contrary, we need to account theologically for the existence of other religions and outline practically a manner of relating to their adherents. In this paper I overview our past attitudes and advance some options for the future if we are to face the challenge of religious pluralism in a mode that has compatibility with our Pentecostal identity.3
Pentecostals have historically tended to exhibit a decidedly evangelistic approach to members of other religions.4 As staunch supporters of the missionary agenda of the Great Commission (Matthew 28:18-20), we have mainly viewed adherents of other religions mostly as potential Christians to be won over by our witness of Christ. Unfortunately, sometimes this has degenerated into demonization of non-Christians and of their religious faith and values. Biblical texts warning against the demonic elements of idolatry and false forms of religion (e.g., Deuteronomy 32:17; 1 Corinthians 10:20) have sometimes been indiscriminately applied to all world religions. Accordingly, Pentecostal attitudes toward relations with other religions often have not been very positive.
Pentecostalism, caught in between fundamentalist-liberal hostilities, entered a kind of cultural captivity that inclined us in the direction of an extreme elitism toward all religious others. Often suspicion was even directed toward other Christians, much less adherents of other religions.5 Pentecostal commitments to literal biblical interpretation and global evangelism have also reinforced our inclinations to exclusivism.6 Though many Pentecostals are no longer as adamantly opposed to the idea of any goodness and beauty present in other religions, and more are likely to identify at least some (if not most) of their tenets as inaccurate or incomplete human responses to a universal religious impulse (vis-à-vis God’s full and final revelation or disclosure in Jesus Christ). The overall Pentecostal movement is therefore still probably best described as quite cautious regarding relations with other religions.
A small strand of openness to others has nevertheless existed almost unnoticed in Pentecostal attitudes toward the religions. For example, fairly early in our history Pentecostals recognized the sincerity of adherents of Hinduism even while offering disagreement. Some Pentecostal writers also noted with approval that the Golden Rule of Christ had appeared in various versions in other religions (e.g., Buddhism, Hebraism, Hinduism, Islam, Jainism, Sikhism, Taoism, and Zoroastrianism). Also, the life and work of Hindu leader and reformer Mahatma Gandhi had at times been lifted up as a positive moral and spiritual example. Particularly striking is Pentecostal efforts to understand other religions on their own terms, even in official denominational publications like Is Christianity the Only Way?7 In addition, the disciplined life of Gautama Buddha and his disciples and their concern and compassion for others has been candidly appraised and applauded by a few Pentecostals. True, these statements do not address issues of salvation but they do show an astounding openness to others among some Pentecostals.
Amazingly enough, some important early classical Pentecostal pioneers exhibited openness on the idea of religious others. For example, as Douglas Jacobsen points out in his enlightening overview and analysis of early Pentecostal thinkers and their theology, Bishop J. H. King (1869-1946) articulated an optimistic theology of religions.8 King’s work on religions is characterized by compassion and sophistication. Well educated and widely traveled, King connects a high Christology and an especially strong doctrine of the eternal and temporal character of the atonement with a positive view of general revelation in natural creation and in human conscience to suggest the possibility of at least some heathen coming to know Jesus Christ implicitly if not explicitly.9 King’s example confronts contemporary Pentecostal theology of religions with the challenge of reclaiming and renewing an unknown or ignored element of Pentecostal heritage and experience.
Furthermore, signs of a perceptible shift toward a more inclusive attitude regarding other religions may be growing among some Pentecostals today (as it is among Evangelicals, too). In efforts to articulate a missionary enterprise that seriously considers cultural context, some contemporary Pentecostal thinkers are advancing toward more inclusive or appreciative approaches to relations with other religions. Indigenous forms of Pentecostal Christianity in Africa, Asia, and Latin America appear to be successfully capitalizing on existing religious mores (such as belief in the spirit world or spirit beings, occurrence of the miraculous and divine healing) without succumbing to the dreaded dangers of rampant religious syncretism (in the sense of indiscriminately mixing that which is ultimately inconsistent). Consequently, some suggest that the ardent Pentecostal emphasis on the person and work of the Holy Spirit may be applied globally to all peoples in some sense. In other words, the Spirit of God may be at work in the whole world not just in so-called Christendom—at least on some level. Accordingly, Pentecostals are now getting noticeably involved in inter-religious dialogue. Umbrella organizations such as the Society for Pentecostal Studies now have representatives sitting on the Inter-Faith Relations Commission of the National Council of Churches of Christ and the Office of Interreligious Relations & Dialogue of the World Council of Churches—unimagined a generation or two ago. Significantly, a few Pentecostal theologians today are addressing issues of spiritual discernment in an effort to identify the presence of absence of God or the demonic in the religions and are beginning to outline contours of a Christian theology of religions from a Pentecostal perspective.10
While Pentecostals are definitely still in the conservative camp and certainly are not advocates of the ideology of religious pluralism by any means, a day may be dawning in which we are moving toward a more moderate view of other faiths. On the one hand, Pentecostals are uncompromisingly committed to the Lordship of Jesus Christ as absolute and universal Savior. On the other hand, Pentecostals, of all people, recognize that the Spirit of Jesus may sometimes be present in surprising places and ways. Keeping these two inviolable ideas together may represent one of Pentecostalism’s most important contributions to Christians relations with other religions.11
An honest look at the biblical, historical, and theological background of classical Pentecostalism finds the pervasive theme of the presence and activity of the Holy Spirit in our midst. In the Upper Room Pentecostal outpouring of the Holy Spirit the gift of tongues symbolized unity among all peoples, reversing the curse of Babel (Acts 2). The great Azusa Street revival launched modern Pentecostalism as a worldwide movement, and was heavily influenced by non-Christian African and Christian African American spirituality and theology and intentionally emphasized the power of the Spirit to bring together people of different colors and creeds. Global Pentecostalism today is characterized by, arguably, a primal spirituality that resonates with the religious faith and values of many indigenous peoples in a powerful manner while remaining uncompromisingly Christian.12 All of this strongly suggests an inherently ecumenical and inclusivist impulse in the Pentecostal appreciation and experience of the Holy Spirit.
Pentecostals may be uniquely called and qualified to help exorcise an assumption of the demonic from Christian relations with other religions. For one thing, Pentecostals tend to take demons seriously. Controversy over the question of relations with other religions cannot be resolved by simply denying the demonic element in religions. A sentimental spirituality that condones all religions also compromises commitment to any religious reality or verity. We need to face the reality of the demonic in perverted forms of religious faith. For another thing, Pentecostals believe in the charismatic gift of discernment of spirits or distinguishing between spirits (cf. 1 Corinthians 12:8-10). Our approach to and relations with other religions must be undertaken carefully and cautiously. We can, however, do so optimistically when empowered by the Holy Spirit to identify and affirm the good or identify and avoid the evil. Finally, Pentecostal experience of and reliance on the Holy Spirit generates a sort of spiritual empathy with his presence and activity wherever they are discovered. Pentecostals then can be gracious and generous toward adherents of other religions without compromising our Christian commitments.
Pentecostals wrestling with world religions know we are not alone in the contemporary effort to establish right relations with religious others. The examples of John Wesley13 or C. S. Lewis14 are perhaps particularly important for many. For others the influence of Charismatics such as Clark Pinnock has been immense.15 Most of all, however, Pentecostals may feel our own impulse toward ecumenism and inclusivism moves us forward in continuity with a central stream of Christian spirituality and theology by the Spirit of God and of Christ.16 As precedents such as J. H. King suggest, Pentecostal theology of religions, though inclusivist, is inherently and inviolably Christocentric and continues the tradition of affirming Christ as Lord and Savior in the context of a culture influenced by the ideology of religious pluralism but is open to insights from dynamic pneumatology.
Definitive doctrinal differences do exist between Christians and those of other religions. Denying or even diminishing these will not contribute to the effectiveness of interfaith dialogue. But some Pentecostals ask, “Is it possible to distinguish between faith and faiths to a certain extent?” Pentecostals have always affirmed that a vital experience with God may transcend articulate theological expression. Is it possible to experience more of God or even of Christ than one intellectually understands? Few would deny it in principle perhaps, but how far it goes may be another matter. Nonetheless, we can be tolerant but not indifferent toward conflicting truth claims.17 Pentecostal reverence for Scripture as the inspired record of God’s self-revelation demands no less. Perhaps most of all, we want to insure that our inclusivism by no means involves even a nascent compromise of Christian integrity or of Pentecostal theology and spirituality. Many of us are assured that an appropriately appreciative attitude toward other religions enables Pentecostals to witness with respect to their adherents of the limitless love of God in his Son and Spirit.
Pentecostal theology and praxis regarding world religions labor to avoid egocentrism, in the sense of an elitist and exclusivist self-understanding, and to understand idolatry. We remind ourselves repeatedly that we alone do not constitute the entire family of God (cf. Numbers 16:22; 27:16). God is not unconcerned or uninvolved in the daily lives and eternal destinies of anyone the Lord has created. Surely “The LORD is good to all; he has compassion on all he has made” (Psalm 145:9)? We need to see the big picture. We need to look at what is going on not just with us but around us and how we might best respond. To do so we must look beyond our own borders, beyond the borders of Evangelicalism, even beyond the borders of Christianity. We will not (and need not) always agree with everything we see, but we will still need to be aware of (and to an extent) to interact with, the wider world. In the process we may find a few new partners. Like Abraham we may need to honestly and humbly admit we have sometimes missed God’s moving among others because we assumed his absence in advance (Genesis 20:1-11). Without doubt, the Pentecostal appeal to the outpouring of the Spirit on all flesh is intrinsically opposed to any and all egocentrism.
Pentecostals do not describe the First Commandment as the First Suggestion (cf. Exodus 20:1-3). Idolatry is a real issue for us. The God of Abraham, Isaac, and Jacob, the God and Father of our Lord Jesus Christ, in short, the God of the Bible, is for us the only God and Lord (cf. 1 Corinthians 8:4-6). We know no other; we need no other. For example, though Bishop King distinguished between religious institutions and individuals, he had no qualms condemning idolatry or immorality wherever he found them—whether in Christianity or Hinduism.18Yet some of us are beginning to believe that idolatry is about much more than names, whether God is called Yahweh or Father, Son, and Holy Spirit or Allah—or even Brahma. The God of the Bible is revealed as one God who demands from worshippers an ethical life of personal and social responsibility and accountability. Is it possible that wherever ethical monotheism is maintained that the God of the Bible is in some sense present and active? Some Pentecostals are beginning to think so. Yet none of this diminishes Pentecostal commitment to Christ or to missions and evangelism. Preeminent scholar on Pentecostalism Walter J. Hollenweger presents “dialogical evangelism”, based on the encounter of Peter and Cornelius (Acts 10), as a biblical model for contemporary Pentecostals. Significantly, both participants learn from each other as the Holy Spirit is poured out afresh in the name of Christ.19
What Pentecostal inclusivism does affirm is that the one true living God through the Spirit is providentially present and active throughout the whole world and its peoples and cultures, and that, on the basis of the person and work of the Son, revelation and redemption are made available in some way that nonetheless cries out for the fullness of clear gospel proclamation and realization.
Usually Pentecostals have historically looked at other religious traditions as problems to be solved for purposes of missions. But the record shows the Pentecostals have a checkered history regarding other religions. Our own identity and spirituality predisposes us to acknowledging the possibility of the presence and power of God working providentially throughout the whole world. Yet we have often fallen prey to a cultural captivity in favor of a restrictive approach regarded by others we admired as somehow more Christian, and this has resulted in the compromising of our own inner convictions. Pentecostals, true to our own inherent identity and impulse, can and should be more open and inclusivist in practicing the power of “the unity of the Spirit” (Ephesians 4:3). Perhaps Pentecostals have been raised up for just such a purpose.
Now, how does this help us in the current context of religious pluralism to minister more effectively as church leaders, pastors, and teachers? We can provide our people with a positive and practical paradigm for understanding and relating to religious others in our midst. Rather than denying the problem of other religions or indiscriminately demonizing everyone other than ourselves we can dialogue in the context of sincere listening and sensitive witness. Accordingly, we can help our typical Pentecostal brother or sister sitting in the pew to not feel intimidated or overwhelmed by prevalent religious pluralism. Developing a mature, moderate theology of religions can help Pentecostals effectively confront the fact of religious pluralism from a position of strength and truth.
ENDNOTES
1 Cf. Diana Eck, in A New Religious America: How a “Christian Country” Has Become the World’s Most Religiously Diverse Nation (San Francisco: HarperSanFrancisco, 2001).
2 Veli-Matti Kärkkäinen, An Introduction to the Theology of Religions: Biblical, Historical, & Contemporary Perspectives (Downers Grove, IL: InterVarsity Press, 2003), pp. 20.
3 My personal position unreservedly affirms Jesus Christ the Son of God as the only absolute and universal Savior and Lord whose gracious presence and influence reaches into the whole world by the Holy Spirit (see Acts 4:12; Psalm 139:7). Cf. Tony Richie, “God’s Fairness to People of All Faiths: A Respectful Proposal to Pentecostals for Discussion Regarding World Religions”, Pneuma: The Journal of the Society for Pentecostal Studies (forthcoming Spring 2006).
4 Some of my overview and analysis draws on Amos Yong, Discerning the Spirit(s): A Pentecostal-Charismatic Theology of Religions (Journal of Pentecostal Theology Supplement Series. Sheffield: Sheffield, England: 2000), especially “On the Way to a Pentecostal-Charismatic Theology”: pp. 183-97 and Tony Richie, “The Unity of the Spirit: Are Pentecostals Inherently Ecumenicists and Inclusivists?” (34th Annual Meeting of the Society for Pentecostal Studies, Virginia Beach, VA: March 10-12, 2005).
5 Fundamentalism’s attempt to captivate the minds of North American religious culture ultimately failed. Premier Pentecostal historian H. V. Synan argues that though many still identify Pentecostals with Fundamentalists eventually the two movements diverged sharply over the narrow nature of Fundamentalism, a move Synan says benefited Pentecostalism by broadening it. See “Fundamentalism”, The New International Dictionary of the Pentecostal and Charismatic Movements (ed. Stanley M. Burgess and Eduard M. Van Der Maas. Grand Rapids: Zondervan, 2002): pp. 655-58 (657, 658).
6 As I intend the term here, “exclusiveness” is a dispositional animosity and attitudinal suspicion toward religious others. Its counterpart is a more appreciative or inclusive stance that affirms ultimate commitment to Christ while exhibiting hospitality and generosity to religious others.
7 This was published with anonymous authorship by the Church of God (Cleveland, TN: Pathway Press, 1975).
8 Douglas Jacobsen, Thinking in the Spirit: Theologies of the Early Pentecostal Movement (Bloomington & Indianapolis: Indiana Univesity Press, 2003), pp. 177-79, 192-93.
9 E. g. Bishop J. H. King, Yet Speaketh (Franklin Springs, GA: Publishing House of the Pentecostal Holiness Church, 1949): pp. 184-88, 212-13. See also J. H. King, From Passover to Pentecost (Franklin Springs, GA: Advocate, 1976 [fourth edition]), pp. 101-04, 109, and Christ-God’s Love Gift: Selected Writings of J.H. King: Volume One (Franklin Springs, GA: Advocate Press, 1969), pp. 21-31, 154-55.
10 E. g., Kärkkäinen, An Introduction to the Theology of Religions. See also Veli-Matti Kärkkäinen, The Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions (Burlington, VT: Ashgate, 2004).
11 Cf. Tony Richie, “Neither Naïve nor Narrow: A Balanced Pentecostal Approach to Christian Theology of Religions”, Presented at the Annual Meeting of the American Academy of Religion (Philadelphia, PA: Nov 19-22, 2005).
12 Cf. Harvey Cox, Fire From Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (NY: Addison-Wesley, 1995) pp. 101-102
13 Cf. Tony Richie, “John Wesley and Mohammed: A Contemporary Inquiry Concerning Islam”, Asbury Theological Journal (Fall 2003), pp. 79-99.
14 See C. S. Lewis, Mere Christianity (New York: Collier, 1960), p. 29.
15 Clark Pinnock’s Flame of Love: A Theology of the Holy Spirit (Downer’s Grove, IL: InterVarsity Press, 1996) is very popular with Pentecostals. Cf. pp. 185-214.
16 Cf. Richie, “The Unity of the Spirit”.
17 So Wolfhart Pannenberg says, An Introduction to Systematic Theology (Grand Rapids, MI: Eerdmans, 1991 [1992 repr.]), pp. 53-5
18 King, Yet Speaketh, pp. 184-85, 199-200; cf. p. 231.
19 Walter J. Hollenweger, “Critical Issues for Pentecostals” in Allan Anderson and Walter J. Hollenweger, editors, Pentecostals after a Century: Global Perspectives on a Movement in Transition. (Journal of Pentecostal Theology Supplement Series 15 (Sheffield, England: Sheffield Academic Press, 1999), pp. 176-91. Sir Norman Anderson used the Peter-Cornelius paradigm in Christianity and World Religions: The Challenge of Pluralism (Downer’s Grove, IL: InterVarsity Press, 1984), noting that both benefitted by the dialogue; good dialogue may prepare the way for evangelism, or be a part of it; and, dialogue involves an element of risk but it is worth it when carried out with confidence in the lordship of Christ and the power of the Holy Spirit, pp. 188-91.
