WORLD ASSEMBLIES OF GOD CONGRESS

August 8, 2000
Indianapolis, USA

CONTEMPORARY PENTECOSTAL ISSUES:

Challenges and Opportunities
by
Chin Do Kham, D.Min., Ph.D.

Introduction

Modern Pentecostal movement is one century old. The 20th century is called “Pentecostal
Century.” It has become mature in age with rich experiences, a hundred years of history to learn
from, and unprecedented phenomenal growth. From a humble beginning at the turn of the
20th century, it has become a powerful influence on global Christianity today. Like any other
movement, Pentecostal movement seems to have aging symptoms. There are many issues
facing Pentecostals today. It is important to recognize those issues coming in the form of
challenges and opportunities. We must not be panic or ignorant. There is an urgent need for us
to reevaluate our pass successes and failures and turn challenges into opportunities. This will
require honest self-assessment. Instead of being self-defensive or reactionary, we must develop
a teachable and learning spirit. The world is entering into the 21st century (a new millennium)
with unprecedented challenges and opportunities. In light of social, cultural, political, economical
changes facing us today, business cannot be done as usual. There is a need to have a close
look on how far we have come, where we stand now, and where we are going.

Together, we will look back and thank the Lord for the incredible outpouring of Pentecostal
revival upon the earth. We will also attempt to look at ourselves in the mirror of truth and make
an honest assessment on where we stand today. We will then try to look at the future of
Pentecostals as we listen to what the Spirit of the Lord is saying to His church within the
contemporary setting.

The topic “Contemporary Pentecostal Issues” is a very important, broad, and essential topic we
need to address. I feel humbled to stand before you, knowing that there are many who are
more qualified to speak on this topic than I. Due to the limited time we have today, I will limit my
presentation to a few significant issues facing Pentecostals today. I will, however, avoid to
speak on doctrinal issues.

I am attempting to look at the Pentecostal movement objectively as an insider and participant

observer. To achieve this goal, I would like to pose some questions for us to ponder:

• What is Pentecostalism?

• Who are the Pentecostals?

• Have we lost Pentecostal identity?

• Are Pentecostals thriving or surviving?

• Have we departed from our Pentecostal roots or are we digging deeper with maturity?

• Are we still dependent on the Lord and His Spirit as before or have we become complacent
with mechanism?

• Do we take pride and glory from our past victories without facing the reality with current
issues?

• How do we appropriate the early Pentecostal passion, belief, and practice while still being
relevant to the contemporary society?

• Are we following the leading of the Spirit with integrity and Christian character or are we
drawn into the sea of materialism?

• As we have been praying for renewal and revival in our churches, are we prepared and
willing to pay the price? Are we ready to answer the questions these revivals and spiritual
manifestations bring?

• Are classical Pentecostal denominations too institutionalized and legalistic?

• Are Pentecostal/Charismatic independent churches too independent, trying to be relevant to

the contemporary society with untried new approaches, methodologies, ministerial functions,
and organizational structures?

• How do we keep the balance between being seeker sensitive and Holy Spirit sensitive?

• How do we keep the balance between bureaucratic institutional structure and flexibility to
allow the priesthood of believers with different ministry gifts to function .

• In light of new independent Pentecostal/Charismatic churches rising everyday, are classical

Pentecostal denominations losing their unique place and confidence?

• Do we know how to handle current revival issues?

• Where are the Pentecostal scholars when the church is facing heresies and confusion?

• Are Pentecostal scholars doing theology in isolation from the church or within the
community of faith, with the people of God and for the people of God? Have they earned
recognition from the Pentecostal community or are they still the suspects? What must be
done?
• Have we thought through on how to do missions in the new millennium in light of changing
missions strategies?

• How can we overcome the tension between western mission agencies and national
churches?

• How can we perpetuate and enhance our Pentecostal missionary legacy?

• How can we constructively interact with false teachers and prophets?

• Are we prepared to make appropriate responses to the challenges of postmodernity?

• Are our Bible schools Pentecostal enough? Or are we no longer different from non-
Pentecostal schools?

• Have we reached the plateau? Where do we go from here?

• Are Pentecostals prepared to enter the 21st century?

• What kind of Pentecostal legacy are we passing to the next generation?

I. Look What the Lord Has Done

The 20th century has seen the birth and phenomenal growth of the Pentecostal movement.
Pentecostal movement was born in revival. Personal evangelism, church planting, and world
missions have been high priorities since its formation in early 20th century. As the first
Pentecostal century comes to a conclusion, it is important to reflect on our history. We need to
remember that Pentecostal movement is much bigger than a denomination, and we are a part of
the universal family of God. Pentecostals are in their third –or- fourth generation, and are in a
redefining moment. Pentecostals are experiencing growing pains in some respects. If we do not
take time to have a fresh look at ourselves, identifying our strengths and weaknesses, we may
end up becoming professional Pentecostals without a first-hand experience of the Holy Spirit.
There is a danger for the following generations to become professional Pentecostals without
personal conviction in the core values of our founders. It’s time to stop, look, and listen to what
the Spirit of the Lord is saying to us. To move on to the new millennium effectively, there is a
need for honest self-reexamination.

Reaction to the movement in the first half of the century was largely antagonistic by church
leaders, theologians, psychologists, and sociologists. Many judged Pentecostals to be
emotionally disturbed, mentally limited, sociologically deprived and concluded that the
pneumatic unction claimed by Pentecostals was not genuine.[1]

However, today, many traditions have reevaluated their opposition to the movement. This is due
to the rapid spreading of Pentecostal influence to much of worldwide Christianity. At the turn of
the 20st century the Pentecostals and Charismatics evolved from a small band to an estimated
540 million adherents today.[2] The movement’s growth rate is unprecedented in the historical
development of global Christianity. Although Pentecostal pioneers were on the margins of
society, the expansion of the movement has impacted all parts of world Christianity today. This
is God’s doing through faithful and committed men and women.

William Menzies reminds us that it would be arrogant to assume that God did a totally new thing
in the modern Pentecostal outpouring. “Our Fellowship owes much to a host of godly people
and great awakenings in days past, the 19th century holiness revival that grew out of Wesleyan
movement, Christian and Missionary Alliance and early Fundamentalist movement from whom
we borrowed some of their methodologies, biblical and theological resources.”[3]

Currently the Assemblies of God Fellowships around the world make up the world’s largest
Pentecostal denomination with some 35 million members and adherents. The third triennial
World Assemblies of God Congress was held in Indianapolis, USA during August 7-8, 2000.
National leaders from 158 countries were present. Night rallies were packed with 30,000 people
in the RCA dome. The Assemblies of God was formed to fulfill a threefold mission. Its primary
reason for being is: (1) to be a corporate body in which mankind may worship God (to worship),
(2) to be an agency of God for evangelizing the world (to evangelize), and (3) to be a channel of
God’s purpose to build a body of saints being perfected in the image of His Son (to
disciple).[4] Other Pentecostal groups also have strong emphasis on worship, the same
evangelistic zeal to evangelize the world, to disciple believers and have done significant work in
many countries.

Modern Pentecostal revival can claim no single father. However, the significance of the Azusa
Street revival between 1906 and 1909 with William J. Seymour as the launching pad for
Pentecostal movement cannot be denied, though there were isolated outpourings of the Spirit
as early as the 1850s, not only in the United States but also in various parts of the world.[5] As
American Pentecostals grew they sent missionaries around the world. Soon churches on
mission fields surpassed the stateside churches in size. Today, the most vibrant Pentecostal
churches are in non-western countries such as Asia, Latin America, and Africa.

Looking at the Assemblies of God churches from a sociological perspective, Margaret Poloma
suggests that speaking in tongues, healing, and prophecy are largely responsible for the
denomination’s growth. However, she concluded that “the success of the denomination is luring
it away from a healthy fear of institutionalization toward accommodation into the larger culture,
which favors efficiency and pragmatism over charisma.”[6] If this is true, are Pentecostal
denominations such as the Assemblies of God at the crossroads?

Although the core values of Pentecostals have been challenged by individuals and some
extremists, Pentecostal pioneers took their calling seriously and stood firm in their commitment.
To understand the nature of Pentecostal faith and practice we need to look at our roots in the
first century New Testament church. Pentecostal outpourings started in the mid-first century.
After many centuries of silence, the modern Pentecostal revival broke out at the turn of the
20th century. It was the sovereign move of God in response to the deep hunger and thirst for
God among our forefathers.

Despite the media setbacks suffered by the Pentecostals in the 1980s due to televangelist
scandals, there is a continuing trend toward growth around the world and even more positive
tone in the press. In the June 1998 issue of Christian History magazine, which is owned by
Christianity Today, there was an article entitled “The Rise of Pentecostalism.” It called
Pentecostalism “the most explosive Christian movement of the twentieth century.” Furthermore,
it referred to the Azusa Street revival as the “American Pentecost,” and “the most phenomenal
event of twentieth century Christianity.” [7]

Walter J. Hollenweger, a European Pentecostal scholar quoted the following

statements. Konrad Raiser, general secretary of the WCC said, “The present growth of
Christianity is almost entirely due to Pentecostal and evangelical churches . . . . This means for
the WCC that it has to open itself to these manifestations of Christian existence, Christian
church and Christian witness.” Harvey Cox prophesized in recent years that “by early next
century, Pentecostals will outnumber both Catholics and Protestants. We simply cannot afford
to ignore them.”[8]

Many revival movements have come and gone, but Pentecostal movement expands from a
humble beginning in early 1900s in the United States to a world wide movement in one hundred
years of history. We have witnessed unprecedented growth around the world. It’s no longer a
western phenomena. It has become a global phenomena.

While we should be thankful for the great Pentecostal heritage we have, we should never put
our confidence in our organizational structure, financial ability, membership growth or even
doctrinal purity. We must depend on God completely.

II. Contemporary Pentecostal Issues

A. Identity crisis

There is a need for the recovering and reaffirmation of Pentecostal Identity. Many current
members of Pentecostal churches are their third-or-fourth generation. There is the potential to
become complacent. There is a danger to have the form of Pentecostalism but to lose the
personal conviction, experience and power of Pentecost. Consequently, people can be
Pentecostals by membership only and have no personal experience in the baptism of the Holy
Spirit. Familiarity with worship style and Pentecostal expression can hinder us from
experiencing the fullness of Pentecost. Many who were born into a Pentecostal family can fall
into this trap if not careful. For instance, a recent statistic shows that only 50% of the
Assemblies of God members in the United States are baptized in the Holy Spirit with the initial
physical evidence of speaking in tongues. Can they still call themselves Pentecostals?

During the early days of the 20th century, members of classical Pentecostal denominations
were the main thrust of Pentecostalism. Today, with the rise of Charismatic movement and the
third wave, many believers have experienced the baptism of the Holy Spirit without being a part
of classical Pentecostal denomination. Does one have to have affiliation with a certain local
church or denomination to be a Pentecostal? Does Pentecostalism belong to a group of
classical Pentecostal denominations only? Many are a part of the Pentecostal/Charismatic
movement without being a member of a Pentecostal denomination. Today, Spirit filled believers
have many choices between independent local churches, Pentecostal denominations, or
Charismatic Fellowships. Many individuals within mainline denominations experienced the
baptism of the Holy Spirit without leaving their denominational affiliation. Who is a Pentecostal
then? What makes a person Pentecostal?

Pentecostals speak of the Spirit baptism, accompanied by speaking in tongues as our distinctive
belief or doctrine. Even if it is true, to dwell only on this distinctive (or the thing that sets us apart
from other Christians) has opened us up to the charge that we are making one gift superior over
others. Whenever we talk about our experience, we should never overlook the fact that
Pentecostals should manifest all Christian virtues listed in the Bible. Pentecostal power must be
accompanied by Christian character with the evidences of the fruit of the Spirit.

Pentecostal piety and high ethical standards were some of the high values of early
Pentecostals. But since late 60s and 70s the emphasis on power, material prosperity, and self-
fulfillment almost overshadow the importance of purity of heart and holiness.

• By looking at all the scandals, church splits and a host of other issues our district and
national offices are having to deal with everyday, are we truly the people we claim to be?

• What has gone wrong with our Christian character?

• Are we putting more emphasis on power rather than holiness and purity?

• Where is the fruit of the Spirit among tongue speaking Pentecostals?

• Have we lost what we once had?

If our emphasis in the person and work of the Holy Spirit has made us a worldwide movement,
we cannot afford to lose what made us such. We should not be ashamed of being called people
of the Bible and Spirit. On the other hand, we should be careful to teach and preach the whole
council of God.

B. Recovering and Reaffirming Pentecostal Core Values

Every generation needs to have a fresh personal encounter with God. If we only inherit
Pentecostal traditions and doctrines without personal knowledge, conviction, and experience we
will be Evangelicals who agree with Pentecostal doctrines. Many of the current Pentecostal
church members seem to fall in this category. What are the core values of Pentecostals? What
are the distinctive characteristics of early Pentecostals? Here are some characteristics of early
Pentecostalism:[9]

(1) Baptism in the Holy Spirit. Early Pentecostals proclaimed the baptism in the Spirit and
what they believed the Bible taught about that experience. It was this experience that set
them apart from other Christians. Pentecostals were rejected by virtually all segments of
the Christian world. Though they had to pay a great price they were not ashamed to be
known as Pentecostals. Pentecostals have been stressing the baptism in the Spirit mostly
in its relationship to witnessing and missions. We need to also think how the baptism
relates to discipleship.

(2) Holy living. Early Pentecostals wanted to do nothing to hinder the flow of the Spirit. Their
sincere desire to live a holy life, some times, took extreme forms and caused them
become legalistic. Yet embedded in this desire was a focus on living an ethical life.

(3) Expectancy. Early Pentecostals had a sense of urgency about the second coming of
Christ. The belief that Jesus was coming soon energized Pentecostals to mobilize for
reaching the lost before the day of opportunity was gone. The emphasis was on the Lord’s
return at any time.
 (4) Passion and Commitment to Evangelism and Missions. From the very outset of
Pentecostal revival, the Holy Spirit impressed upon Spirit-filled believers the high priority
of reaching the lost for Christ at home and abroad. Thus, world evangelization was one of
the top priorities in the formation of Assemblies of God. The outpouring of the Spirit was
seen as empowerment for witnessing in these last days. Filled with evangelistic and
missionary passion, the early Pentecostals succeeded in making a significant impact on
the world, spreading their message rapidly to nearly every nation within two generations.

(5) Strong Faith. Early Pentecostals emphasized living by faith. Life for them was a daily
faith adventure. They believed in the supernatural manifestations of miracles, signs and
wonders. They believed that the days of miracles were not limited to the first century
Christians, but valid for today.

(6) Enthusiastic Participatory Worship. From the beginning, Pentecostals have been
known for their loud and joyful singings. The raising and clapping of hands, concert of
prayer, even dancing in the Spirit were common from early days. Everyone was to
participate in worship. Falling under the power was also a widespread phenomenon.

(7) Biblical Authority and Doctrinal Purity. The modern Pentecostal revival, like other
revivals in the past, could have fallen into the abuse of overemphasis on the spectacular
phenomena that accompanies revivals. They tried to avoid the pitfalls of extremism and
unbalanced emphases because of an early commitment to the authority of the Bible as
the all-sufficient rule for faith and practice. Over the years, several major doctrinal issues
have occurred in one form or another. Some have been resolved; others continue to
resurface with new questions. Although they might not have the best hermeneutical
understanding, early Pentecostals were committed to the authority of the Bible.

(8) Praying and Fasting. Early Pentecostals were known for their fervent prayer and
fasting. All night prayer meetings or waiting upon the Lord through fasting and prayer were
also common. Prayer for physical healing, spiritual revival, and material blessings were
also common as they believed in God’s concern for day to day issues of believers.

(9) Divine Healing and the Miraculous. Praying for the sick was one of the common
practices of early Pentecostals. They believed in divine healing through the atonement.
Healing and miracles were a norm in Pentecostal churches, just as they were to the early
church.

(10) Prophecy and Spiritual Gifts. Early Pentecostals believed in and exercised spiritual
gifts. Prophetic gifts were frequently exercised.

We must ask ourselves the following questions:

• Have we become so sophisticated that we have adopted new ways of Pentecostalism or do

we stay committed to the core values, beliefs, and practices of the Pentecostal pioneers?

• Has Pentecostal piety been replaced by modern technology or consumer oriented

secularized Pentecostalism?

• Are we creating another kind of Pentecostalism?

If we will pass the torch of Pentecostal fire to the next generation it will not be through new
methodologies, personalities or systems, as important as they are, but by our humble surrender
to the sovereign move of God by His Spirit. For it’s “not by might nor by power, but by my Spirit
says the Lord Almighty” (Zech. 4:6).

C. The Authority of Scripture

Many new teachings are coming into the church in the name of Pentecostalism today. Uncritical
acceptance of those teachings can put us in danger. Out of desperation for renewal, refreshing,
effectiveness, and success, many well meaning believers (including some pastors and
evangelists) have fallen into heresy. They try to catch anything that moves, and follow any new
wind that blows. There has not been a time in history when we needed proper biblical teaching
more than we do today. It is one thing to react against certain teachings, but presenting our
positive replacement with aggressive faith, spiritual warfare, and a sensitivity to the Spirit is of
vital importance.

In light of current debates on theological issues regarding spiritual manifestations and revival
movements such as: (1) being slain in the Spirit, (2) holy laughter, (3) demon possession, (4)
prophetic and apostolic movement, (5) the fivefold ministry, (6) personal prophecy, (7) worship
style, (8) initial evidence of Spirit baptism, (9) bloodline curse (generational curse), and (10)
spiritual warfare, Pentecostals are reminded of the need to have serious theological, biblical
reflection, and to reaffirm our commitment to the authority of the Scripture in all belief and
conduct.

Spiritual superiority, positive confession, over emphasis on kingdom now theology, and
prosperity messages have misled some Christians. For instance, when a preacher comes to a
church and prays for the sick some are healed and others remained the same. The preachers
moves on to another town the next day. Many who were not healed are left with unanswered
questions and guilt. Since Pentecostals are lacking in the theology of suffering, many did not
know how to handle adversity in life. As a result some Pentecostal Charismatics become what
David Barret called, “Post-Pentecostal, Post-Charismatics.” This people with frustration go back
to their formal lifestyle and affiliation with mainline denominations. Some have even left their
Christian faith totally. Where are the Pentecostal scholars, and theologians? It’s time for them
to provide biblical answers and alternatives instead of reacting, criticizing, and simply
condemning errors.

D. Pentecostals and Syncretism

Some popular teachings on spiritual warfare and other practices are based on extra-biblical
sources such as animistic concepts of spiritual reality as well as traditional beliefs and practices
in different parts of the world. While we recognize the need for Christians to prepare to fight the
invisible forces of darkness through a Christ centered, Bible based, and Spirit empowered
approach, we must reject false teachings. These concepts seem so natural that many people
cannot discern them.

There are different forms of Christian syncretism. While we need to recognize the cultural
expression of faith and worship to make the Gospel understandable or relevant, there is a
danger of going too far and ending up compromising Truth with lies. The western Christians
present a western European/Christian or an American syncretism. At times, this western
syncretism clashes with the indigenous/Christian syncretism. Hollenweger writes, “All Christian
churches are by definition syncretistic. The problem is only that we do not recognize our own
syncretism as such.”[10]Syncretism becomes problematic when unbiblical cultural norms have
equal values with the Bible in the church.

Hollenweger gives examples of Pentecostal syncretism such as the transformation of

Shamanism into Korean Pentecostalism, the black and African roots in American
Pentecostalism, the Africanization of Christianity in Congolese Kimbanguism and South African
Zionism, the excavation of old Mexican cultural elements in Mexican Pentecostalism, the
integration of popular religion in Chilean Pentecostalism. For him, the question is not whether
there is syncretism or not, but what kind of syncretism?[11] Or, is it syncretism or
contextualization? While trying to make the gospel relevant, we must be careful not to impose
ones’ choice of style of worship or expression on others. Careful contextualization is good and
healthy, but making extra biblical sources equal to biblical values and norms is taking a risk.
Pentecostals are vulnerable to syncretism more easily than others due to our emphasis on
spiritual reality, and accepting the unexplainable, as a Pentecostal norm.

There is much controversy in the church over certain forms of worship or expression of spiritual
experience. To distinguish form and meaning is important. In recent years, some Pentecostal
churches put extreme emphasis on the form of worship, or the style of music. Singing certain
songs or preaching certain messages in a certain form or style as the only true way, and this
has become divisive among some Pentecostal churches. There is a need to redefine the nature
and purpose of the church and worship. While the churches blame other denominations for their
deeply rooted traditions, they themselves are lost in a certain unwritten form of newly developed
liturgy. As true beauty is deeper than the skin, true Pentecostal worship must be measured by
the condition of spirit or sincerity of heart through which worship is offered. While forms are
important to a degree, we must seek to worship in truth and in spirit.

To avoid syncretism, but apply contextualization, Wonsuk Ma suggested that “Pentecostal

scholars in the two thirds world (from everywhere for that matter) should be encouraged to
interpret their message within a given specific context. Such reflection will provide a positive and
relevant Pentecostal theology appropriate to the immediate local setting.”[12] He argues that
people from animistic background are uniquely equipped to understand the supernatural world
enunciated in the Scripture within their social context.[13]

E. Partnership Between East and West in World Missions

Early Pentecostalism is marked by vigorous and effective proclamation. There is a need for a
balance between the proclamation and demonstration of God’s love. Given our current global
conditions of political chaos, ethnic cleansing, religious persecutions, gender oppression, brutal
inequalities between the “haves and have-nots”, racial prejudices, it is crucial that we get
involved in the work of evangelism, social justice, racial reconciliation, healing and restoration.

To do this massive task the cooperation and unity of the entire Christian community is vitally
important.[14] How do we Pentecostals speak with prophetic confidence into the despair and
chaos of our times? What message do we have to let the world know of the reality of God’s
presence and activity in our contemporary world?

Pentecost and missions: The historical linkage of Pentecostals’ understanding of the

relationship of Pentecostalism to worldwide evangelization (missions) is well documented. With
the passage of time, it seems that this topic needs to be revisited in the light of Scripture,
historical development and present practices. If there remains a conviction that Scripture links
Pentecostal experience with worldwide witness (Acts 1:8), then leadership may need to issue an
urgent call for all national churches to device means to release their constituencies for that
worldwide witness.[15]

Missions training: The need for proper training for missionaries cannot be overemphasized.
Missions training for missionaries, church pastors and lay believers needs to be prioritized on all
levels so that the church may be prepared for the mission given by God. God is calling his
people from all nations to go to all nations to evangelize and disciple.

In this regard, a project like APCALM (Asia Pacific Center for the Advancement of Leadership
and Mission) on Asia Pacific Theological Seminary (APTS) campus is vitally important.
APCALM will be a center for the training of primarily Asian missionaries. The teaching team is
made up of Asians, Australians, British, Africans and Americans. The training curriculum is
carefully and strategically designed to meet the challenges of the day. Every summer, a
selected group of missionary candidates from many nations come for two months of intensive
training. The results have been incredibly positive.

Partnership with national churches: The need for effective international (intercontinental)
networking and partnering of missionary efforts is one of the greatest challenges of our time.
Partnership and networking are familiar terms among mission agencies and churches today.
However, these have divergent meanings to different people. World missions is in transition. We
must look at missiological issues objectively and learn to facilitate change to make the
necessary adjustment.

There is a need for readjustment on our traditional thinking of missions. Western churches must
change their role from parenting to partnership as big brothers to non- western counterparts,
taking a consulting, encouraging, and resource sharing role. At the same time, non-western
churches must not overreact, but be willing to learn from those who have a longer history of
doing missions. We must develop true kingdom partnership to reach the world.

The Lord has blessed the sacrificial commitment, giving and prayers of western Pentecostal
churches in bringing the “Full Gospel Pentecostal message” to different parts of the world.
Today, God is raising up a great army of his children from all over the world. The seeds sown a
few decades ago in remote parts of the world have become trees, and are bearing fruit, and
now are joining the rest of God’s church in the harvest. On the one hand, in light of historical
development and the maturing of non-western churches, western missionaries must change
their approach. On the other hand, churches in the non-western world also must change their
mentality of dependence. We must move from superiority as well as dependency to
interdependency. God’s resources must not be used to gain political control and political power.
As western churches/missionaries change their role from parenting to partnership, non-western
churches also must rise up and become responsible and reproducing mission churches. There
is a need to be interdependent. For the Great Commission is given to all believers regardless of
nationality or economic status.

True partnership requires four things: (1) thinking together, (2) planning and praying together,
(3) working together, and (4) rejoicing together in fulfilling the Great Commission. Western
churches must recognize the incredible growth and reproduction of Pentecostal Christians in the
non-western world and consider them equal partners. Pentecostals from non-western countries
must also overcome nationalistic idealism and anti-colonialism so that there will be mutual
respect and partnership. To make this happen, we need biblical understanding of world
missions. Further, in the past, most western mission agencies come to mission field with their
agendas decided before they get to the field, thus not including local leaders in the
strategizing. On the other side, leaders of non-western churches must also overcome their
pride in recent success, and learn to work together among themselves and missionaries. The
need for a greater strategic partnership and networking cannot be denied.

Several mega churches, and even middle size churches in non-western countries are doing
their own missionary outreaches without consulting or partnering with other local churches or
working through the national office. As a result there are unnecessary duplications,
misunderstanding, and conflicting agendas with local leadership. There is an urgent need to
establish partnership between missionaries and local churches as well as between local
churches and local mission agencies. If we all do our own things, our own ways, there will be
competition and more confusion in the days to come.

What should be the role of western missionaries? Is there a need for more western
missionaries? In God’s kingdom partnership, we need one another as a family until the return of
Christ. Western missionaries should, therefore, concentrate on a facilitating and supporting role.
Non-western churches need to recognize the incredible outpouring of love and help provided to
us in the past. It’s never been God’s intension for groups to work in isolation, but rather to see
God’s family working together for the common cause.

F. Pentecostal Education

One of the strengths of Pentecostals in expanding Pentecostal work worldwide is the

establishment of training centers in many nations, from short-term basic Bible training to college
level theological schools. Although higher and formal education was suspected among
Pentecostals during the early days, there is a growing appreciation and support for formal
training through Bible colleges and graduate level theological seminaries. As such, several
major Pentecostal theological seminaries are launching into doctoral programs. In every major
seminary in the world, there are individuals with Pentecostal conviction though they might not
openly announce it.

During my recent conversation with an academic dean from a fundamental seminary in Asia, the
dean told me, “if we will not accept Pentecostal students in our seminary, we may lose half of
the student body.” What does it say? There is a new generation of Pentecostals enrolled in
maters and doctoral programs around the world. There is, therefore, an urgent need to
Pentecostal seminaries to develop academic doctoral programs where they will engage
themselves in serious philosophical, theological, scientific reflection without the fear for
disqualification from non-Pentecostal mentors/promoters. We desperately need more serious
thinkers with Pentecostal conviction and passion.

Once a person is called by God to enter into full-time ministry, he/she is encouraged to take at
least some basic Bible school training. Therefore, for most ministers, Bible schools are where
they form and develop their Bible knowledge, ministerial understanding and skills. The
importance of solid Pentecostal Bible schools and seminaries cannot be ignored. Due to the
strong emphasis in personal experience and anointing, Pentecostals have been considered
“theological lightweights.”[16]
While we emphasize the importance of having Bible schools and seminaries, we must be
careful not to lose our Pentecostal passion in the pursuit of knowledge. There is a great need to
have the balance of personal devotion and spiritual dynamic, but our zeal and passion must be
Bible based, Christ centered, and Holy Spirit empowered and led. Otherwise, one can be drawn
in the sea of intellectualism. What makes Pentecostal education unique? What should be our
primary goal in college and seminary level theological education? We cannot afford to pursue
education just for intellectual stimulation and self-glorification. The fire of Pentecost must be
burning on every campus, in chapel services, and classrooms. We need more of participating
Pentecostal scholars. It is not an issue of education vs. spirituality, rather it is an issue of
creating the best quality education with the full power of the Spirit’s guidance, activity, and
empowerment.

In these days, some Pentecostal schools like some Pentecostal churches are not different from
other non-Pentecostal schools. If Bible schools and seminaries do not impart into the life of
students solid Pentecostal knowledge, passion, and vision, there is no guarantee that we will
not lose our Pentecostal distinctive and identity. Bible schools are the basic training army camps
for Pentecostals.

Today, Pentecostals are faced with theological challenges. In earlier generations, the gospel
message clearly presented was accepted easily without articulate or sophisticated defence. But
the situation has dramatically changed. Young Pentecostals are confronted with a bewildering
array of opinions about the work of the Holy Spirit.[17] Pentecostal leaders and teachers must
provide guidance to their followers and students when questions arise about the vitality of
certain aspects of modern revivalism. They must provide biblical evaluation of unusual
happenings without being guilty of over-reaction.[18]

Unfortunately, “some Pentecostal scholars are trying to answer questions no one ask.” They
have not been able to provide biblical answers to modern theological controversies. In order to
change the perception of lay believers and local pastors toward formal and higher education,
Pentecostal educators must be practitioners of Pentecostal faith while developing critical
constructive thinking. They must demonstrate Pentecostal power beyond leap service and brain
storming. Only then, will the community of faith trust and buy what they have to offer. Where did
lay people and local pastors get their image or perception of scholars and educators from?
Have we not painted our own image? Have we not written our own history? Have we been able
to communicate in the way and level that every believer can understand what we mean by what
we say? We must not ignore our task to be bridge builders. After all, what is theological
education? What is the purpose of it? It’s one thing to point our fingers on modern revival
movements and manifestations. It is another thing to give biblical answers and guidance. As
sick people run to medical doctors, church members should be running to the doctors of the
church (those who are highly trained in seminaries) if we prove ourselves to be understanding,
giving proper diagnosis, and capable of giving spiritual treatment. I am afraid, some pastors
and wounded souls in our churches feel more condemned and criticized by scholars and
teachers than being helped.

Some of church conflicts and unbiblical teachings are due to lack of knowledge in the Bible.
Pentecostals are more keen on seeking experience than theological and biblical reflection.
Without a solid understanding of who we are, what we believe, and why we believe as
Pentecostals the foundation for our future generations will be unstable. As a teacher in a
Pentecostal seminary, I am reminded each and every day of the awesome responsibility God
has entrusted us with.
In recent years, some exciting new developments are taking place. Among them are the
formation of a number of academic oriented Pentecostal societies and fellowships such as:

• Asian Pentecostal Society

• Conference of Pentecostal Theologians (India)

• Korean Pentecostal Society (Korea)

• Asia Charismatic Theological Association (Sri Lanka)

• Association of Pentecostal and Charismatic Bible Colleges of Australia (Australia)

• Fellowship for Pentecostal Studies in Aotearoa (New Zealand)

• The Pentecostal Theological Association of Southern Africa (South Africa)

• Society for Pentecostal Theology (South Africa)

• Center for Pentecostal and Charismatic Studies (Ghana)

• European Pentecostal and Charismatic Research Association (UK)

• European Theological Association (UK)

• Pentecostal and Charismatic Research Fellowship (England)

• European Charismatic Consultation Theological Stream (Netherland)

• Comision Evangeli Pentecostal Latinoamericana (Venezuela)

• Associacion Teologos Einvestigadores Del (Mexico)

• Revista Latinoamerica de Teologia Pentecostal (Peru)

• Servico de Informacion Pentecostal (Peru)

• Society for Pentecostal Studies (USA).[19]

These societies and fellowships are doing serious theological reflection for different social
contexts of the world. Many of them publish journals, books, and articles. Pentecostal scholars
from different countries and continents are contributing in these publications. Even among non-
Pentecostals, the topic on Pentecostalism has become a popular subject.

A greater networking is needed between the family members within Pentecostal

movement. This should include sharing resources between Bible schools and seminaries
among Pentecostals within the same country, between countries and continents, and across
denominational lines. For instance, the recent development of formal networking and
recognition as sister schools between Asia Pacific Theological Seminary (APTS) - Assemblies
of God and Asian Seminary for Christian Ministries (ASCM) – Church of God, APTS and
Foursquare Theological Seminary in Korea are positive signs. These newly developed
networking and sister relationships need to develop a clearly stated purpose and strategic
planning to implement the objectives.

There is a need for Pentecostals to have higher theological training centers to overcome the
fear for younger Pentecostals to be influenced by their higher education in non-Pentecostal
seminaries and universities that are critical of Pentecostal belief and practice. Many Pentecostal
ministers felt unqualified to deal with contemporary issues and sophisticated questions raised by
educated members in their church. However, we must also remember that the vitality of
Pentecostal faith does not rest solely on articulate formulation, but the dynamic presence and
activity of the Spirit. We need a recovery of a vibrant spirituality and dynamic experience of the
presence and empowerment of the Holy Spirit in our institutions.[20]

G. The Influence of Postmodernity

Postmodenity has a major impact on Pentecostal churches.[21] “Postmodernity is marked by a

radical subjectivism, in which claims for absolute truth are ruled out.”[22] Postmodernists are
self-centered, pragmatic, and feeling and experience oriented. “Postmodernity is not simply a
contemporary phenomenon, but will continue to be the culture of the new millenium.” [23] They
are challenging the validity of Christianity, and yet searching for something that can satisfy their
emptiness. What message do Pentecostals have for postmodernists?

The spirit of the day is influencing Christians and non-Christians alike. In today’s world, people
switch from church to church, looking for forceful messages, more entertaining worship songs
and services. They make a selection of home church not based on theological or biblical
soundness, but a church that can make them happy or entertained. Pentecostals and
Charismatics are more feeling and experience oriented and vulnerable in this arena.

Pentecostal belief and practices are attractive to the postmodern mind for the strong emphasis
on personal experience, demonstrative spiritual manifestations, kingdom now, and felt-need
oriented messages. In this pluralistic culture of postmodernity, people do not accept absolute
truth. They see science as public truth, and religion as private truth. For them there is no
universal ethical standard. Right or wrong is determined by one’s personal feeling or preference.
To maintain Pentecostal piety and biblical standards in this kind of environment is a big
challenge. To rediscover our Pentecostal identity against the current tide is crucial. Although
Truth is unchanging the questions asked today are more sophisticated.

In light of postmodern thinking which influences the minds of people through media, books, and
personal contacts, one must be aware that our foundation of an absolute truth is challenged.
“Pentecostals worldwide face the challenges of understanding and proclaiming the gospel in a
manner appropriate to contemporary questions raised by postmodern assumptions.”[24]

H. Who Sets Pentecostal Agenda?

This is an important issue. Who sets Pentecostal agenda? Denominational leaders and
administrators? Theologians and biblical scholars? Or popular preachers and writers without
much understanding of the Bible in some cases? Should it not be that we combine the effort of
biblical scholars, church leaders and local ministers to set Pentecostal agenda. Unfortunately,
several popular books, which influence lay people and local pastors alike, are written by
theologically untrained, motivational speakers. Instead of reacting, should it not be the
responsibility of church leaders and Bible scholars to provide alternatives through biblically
sound guidance for the church of Christ?

III. Challenges and Opportunities for Pentecostals

in the New Millennium

Pentecostals have unprecedented opportunities in the new millennium as potentials unfold.

These are days of divine visitation. God is renewing His church once again. But these are also
difficult days to live and minister with many unprecedented political, economical, social and
religious issues. Every day brings new challenges and opportunities. Some of these challenges
and opportunities are:

Challenges:

• Recovering the Pentecostal identity

• Maintaining Biblical balance

• Overcoming complacency, triumphalism, elitism, judgmentalism, and legalism

• Being true to the Scripture while also being relevant to the contemporary culture: Truth does
not change, but the questions and issues change

• Minimizing differences and focusing on the central issues for Pentecostals

• Avoiding extremism and over-reaction: providing biblical alternatives

• Overcoming syncretism

• Discerning postmodernity and making the appropriate response

• Developing quality seminaries with academic excellence and Pentecostal passion

• Building bridges to overcome prejudices and suspicion between Pentecostal scholars and
practitioners

Opportunities:
• Pentecostals have become an integral part of the wider evangelical world
• Christians in different traditions are more open to the person and work of the Holy Spirit

• The Pentecostals’ emphasis on personal experience for positive change and transformation
of lives attracts postmodernists which grants opportunities to reach this generation

• Pentecostal/Charismatic worship captures the attention of younger generation

• The pragmatic nature of Pentecostal/Charismatic approach speaks to the postmodern mind

• Pentecostal scholarship provides answers to sophisticated questions of the day

• A growing number of Pentecostals are pursuing formal theological education

• The quality of Pentecostal education has improved

• More resources on Pentecostal theology and practice are in the market place

• Pentecostal ministers and lay believers have better opportunities to be equipped with Bible
knowledge

• Modern technology gives access to resources and tools for witnessing

• Postmodernist are searching for meaning and purpose in life through religious experiences.

Unlike the turn into the 20th century, today we live in a new social, cultural, political, economical,
and religious context where the spirit of post-modernity is permeating human societies.
Traditional Pentecostal values and practices are being challenged by religious pluralism,
pragmatism, and subjectivism. For some Christians (even Pentecostals) self-fulfillment is
more the goal in joining a church than glorifying God. We need to get back to the basics of
Pentecostal faith and fervency.

Conclusion

As we are entering into the new millennium, Pentecostals need to look back and remind
ourselves of the amazing events of Pentecostal outpouring, to affirm our strength and learn from
our mistakes, and at the same time, look forward to the future with faith and humility, with
courage and confidence in such a way that Pentecostal revival may be passed on to the next
generation. We have a great Pentecostal heritage. We have a century of history to learn from.
There is a fresh wind of God’s Spirit blowing. We must minister powerfully and with integrity. As
the Lord is pouring out His Spirit throughout the earth, we cannot think Contemporary
Pentecostal Issues in isolation from the global context. If we walk hand-in-hand under the
guidance and the empowerment of the Holy Spirit, our future is as bright as the promises of
God. We have unprecedented, and even great opportunity to move into the new millennium with
Pentecostal witness worldwide.
Reflecting on our past victories, recognizing the challenges facing Pentecostals in the present,
we look forward to the future with faith and humility. The past 100 years of growth is the
evidence of God’s faithfulness. To recapture the reason for being, Pentecostals must remain
depending on God and the work of the Holy Spirit.

Let’s join Thomas Trask, the superintendent of the Assemblies of God of USA in prayer:

Father, first we acknowledge our need of revival. We need it individually and corporately as a
Fellowship. Lord, we need you to visit our churches sovereignly by Your Holy Spirit. Come to us,
Lord, and help us, we pray. Forgive our sins. Forgive us for our carelessness, our indifference,
our self-sufficiency. Forgive us for relying on our man-made machinery instead of Your Spirit,
Your power, Your grace, and Your favor.

I pray, God, that you will allow the wind of the Holy Spirit that blew on the Day of Pentecost to
blow across this Fellowship anew and afresh. Start with our own lives, with leadership. Revive
us again in the midst of the years. Let us be men and women of the Word, holiness and known
for prayer. May we be found acceptable in your sight. The do a new work, let the Holy Spirit’s
work be so wonderful, fresh, vibrant, and powerful that when men and women come to our
churches service after service, business will not be as usual, but the power of the Holy Spirit will
convict the unsaved. God, don’t allow the unsaved to sit in our churches week after week and
never be convicted of sin. May your power arrest them all fill our altars with new born babes
finding Jesus as Lord and Savior.

Prepare us as a church for your soon coming. May our hearts and eyes be focused on heaven.
We not only want to make heaven, but we want to take as many with us as possible. Send a
revival that your name will be glorified and the work of the Kingdom will go forward in the power
of the Holy Spirit, we ask in Jesus’ wonderful name. Amen.[25]

Harold Hunter, ‘Two movements of the Holy Spirit in the 20th century? A
[1]

closer look at global Pentecostalism and Ecumenicalism’ (paper presented to

the Theological Symposium for Asian Church Leaders during the
18th Pentecostal World Conference in Seoul, Korea, September 1998).

David B. Barrett and Todd M. Johnson, ‘Annual Statistical Table on Global

[2]

Mission: 1999,’ International Bulletin of Missionary Research 23 (January

1999), 24. Vinson Synon combined Barret’s estimation and his own research
and concluded that there are 540 million Pentecostal/Charismatics worldwide.

William Menzies, ‘Lessons from the past: What our history teaches us’
[3]

in Enrichment, Fall 1999, 84.

[4]
Ibid., 84.

William W. and Robert P. Menzies, Spirit and Power: Fondations of

[5]

Pentecostal Experience. (Grand Rapids, Michigan: Zondervan Publishing

House, 2000), 16.

Margaret M. Poloma, The Assemblies of God at the Crossroads: Charisma

[6]

and Institutional Dilemmas. Knoxville, TN: The University of Tennessee Press,

1989.

Vinson Synan quoted Christianity Today in his paper “Theological Trends

[7]

Among Pentecostals” (paper presented to the Theological Symposium for

Asian Church Leaders during the 18th Pentecostal World Conference in Seoul,
Korea, September 1998).

Walter J. Hollenweger, ‘An irresponsible silence,’ During a session of

[8]

Dialogue between the World Alliance of Reformed Churches (WARC) and the
Pentecostals at Kappel, Switzerland, May 1998.
[9]
William W. and Robert P. Menzies, 22-25.

Walter J. Hollenweger, ‘Syncretism and Capitalism,’ in Asian Journal of

[10]

Pentecostal Studies, vol. 2, no.1 (January 1999), 49.

[11]
Ibid., 49

Wonsuk Ma, ‘Biblical studies in the Pentecostal Tradition: Yesterday, today,

[12]

and tomorrow,’ in The Gosbalization of Pentecostalism. Ed. Muaary W.

Dempster, et.al. Oxford, UK: Regum Books International, 1999, 53.
[13]
Ibid, 53.

May Ling Tan, ‘A response to William Menzies,’ in Facing the Theological

[14]

Issues of the Twenty-First Century, 21.

From an e-mail correspondence with John York, a DFM missionary to

[15]

Africa.
[16]
Kameel Majdali, from personel interview through correspondence.

William W. Menzies, ‘The initial evidence Issue: A Pentecostal Response,”

[17]

in Asian Pentecostal Journal, vol. 2, no.2 (July 1999), 262.

 William W. Menzies, ‘Facing Theological Issues,’ in Facing the Theological
[18]

Issues of the Twenty-First Century (A conference paper during the Fourth

General Assembly of Asia Pacific Theological Association, Southern Cross
College, Sidney, Australia) September 28-October 1, 1999, 15.
[19]
Taken from the Internet at www.pctii.org/academic.html.
[20]
Tan, ‘A response to William Menzies,’ 18.

Paul W. Lewis, ‘Postmodenity and Pentecostalism: A survey,’ a paper

[21]

presented in a special class at Asia Pacific Theological Seminary, Baguio,

Philippines, 15.
[22]
Menzies, ‘Facing Theological Issues,’ 10.
[23]
Tan, 21.

Murray W. Dempster, ‘Issues facing Pentecostalism in a postmodern world:

[24]

An introductory overview’ in The Globalization of Pentecostalism. Ed. Murray

W. Dempster, et.al. Oxford, UK: Regum Books International, 1999., 262.
[25]
The prayer of Thomas Trask during interview, Enrichment. Fall 1996, 14.

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