Book Review 4 - Global Pentecostalism: The New Face of Christian Social Engagement

Introduction/Chapter 1: Global Pentecostalism
Introduction - Explains the methodology the authors used for their research.
The Emergence of Pentecostalism - Covering the history of Pentecostalism
Three Myths About Pentecostalism - Distinguishing what is true versus perceptions of Pentecostalism. The first myth is that all pentecostal worship services are populated with people who are slain by the Spirit, speak in tongues, prophesy, or instant healing occurrences. Although these things may happen at some services, most of the time (especially in Neo-Pentecostal churches), the services are expressive but not chaotic. The second myth is that Pentecostalism is for the lower-class or "marginalized" population.  Although there was much truth to this stereotype in the beginning of the 20th century movement, there has been much growth in the denomination beyond the poor. The final and third myth is that Pentecostals are only interested in things that are eternal related and are therefore not prone to be involved with earthly justice matters or making earthly future investments. This however is not the case, especially within the last few years.
Explaining the Growth of Pentecostalism - There a both functional and substantive reasons for the growth of the movement. When families or people move from rural to urban environments, there are feelings of chaos and uncertainties that may exist and Pentecostal churches help to provide a feeling of stabilization through heavenly hope, cell groups (surrogate families) and neighborly love, hits an emotional chord with its emphasis on worship, and cultures that are more open to the spiritual realm (and cultures where shamanism was practiced) identify with this denomination much better (as opposed to a more modern Westernized denomination/culture).
Types of Pentecostalism - 1) Classical Pentecostalism includes Assemblies of God, International Four Square. 2) Indigenous Pentecostalism is made up of indigenous denominations not located in North American (e.g. Nigeria, Brazil). 3) Neo-Pentecostal churches are predominantly made up of entrepreneurs who grew up relatively unchurched but are dissatisfied with what is currently available in the religious marketplace. 4) Charismatic Renewal Movement that predominantly exists in the Catholic church. 5) Proto-charismatic Christians are people who don't belong to the Pentecostal church but embrace some of the qualities of this tradition.
Orientations within Pentecostalism - 4 Emphases: 1) Two distinct groups - one very legalistic and one much looser 2) Prosperity Gospel 3) Progressive Pentecostalism 4) Routinized Pentecostalism
Pentecostalism and Social Transformation - Although the Prosperity Gospel movement seems to potentially impede justice action, there has been a social justice movement in the works - empowering the poor to have a voice, social/moral uplifting of society, and human rights (all people are equal in the eyes of God).

Chapter 2: Progressive Pentecostals
Types of Holistic Ministry - Moving from focusing on Individual Ministry to Community Transformation
Relief and Individual Charity - Talks about the observations made of churches the authors visited and the service the churches provided.
Development Versus Assistance - Shifting the mindset of social justice action - teach a man to fish concept.
Holistic Ministry - Progressive Pentecostals aren't solely focused on personal purity but rather doesn't make the distinction between separating everyday life and maintaining piety.
There shouldn't be a separation between evangelism and meeting the needs of the individual. The whole philosophy that Mother Teresa had - how can you preach the gospel and the salvation of their souls when they're hungry?
The Spiritual Dimension of Life - There are several levels to how the spiritual dimensions operate, the most important being self-esteem (affirmation of being loved by God).

Chapter 3: Building a New Generation
Shares observations of various programs that are serving children and youth in such places as Uganda, Kenya, India, Johannesburg, Cairo, Venezuela, Buenos Aires, Singapore and Manila. Some programs are relief oriented while other are more revival structures. The chapter also shares about elementary and primary schools being started with the goal being to integrate Christianity into the curriculum.

Chapter 4: Practicing the Faith
Talks about programs developed that are meeting the needs on emotional, physical and most importantly spiritual levels. This is leading to transformation of both individuals and communities. Sharing cases in which people are experiencing "supernatural" transformation by means of the Holy Spirit. Some programs drug rehabilitation, mental health facilities, prison ministry, HIV/AIDS infected victims, ministering to prostitutes, financial independence and stability and political involvement.

Chapter 5: Encounters with the Holy
Examining in depth the significance and essential foundation of having a divine-human encounter. This is truly what empowers people to engage in various community activity and be a servant of others. This interaction with God is the first step in listening to what God desires for our lives. Also such things as physical space is not as vital as the instrument of music, especially the art of creating music (hence worship) together. Most of the worship is in a distinctive rhythm such as beginning with upbeat music and shifting into a more contemplative mood/atmosphere. Dancing and physical movement/involvement is encouraged, as well as the gift of speaking in tongues and other such gifts (though these aren't a necessity to worship or have a divine experience.

Chapter 6: Born in the Image of God
Expands on the principle that when one lives a moral/ethical (biblical) and hard-working life, there is a blessing that is given to you (economically). The chapter gives examples of people who decide to abstain from drinking any longer and become promoted or their business booms. However, it is not the same dynamic as that of the Puritanical mindset which seems to stress a very stoic way of life. The Pentecostals observed are not just content with their abstinence of the ways of the world but even finding joy in it. There is a lighter spirit existing in the groups that were observed.

Chapter 7: Organizing the Saints
Cell groups are an essential part of the Pentecostal movement. There is an emphasis on empowering the people (falling in line with the direct communication with God belief). There also seems to not be as high of a stress of theological/seminary education. This is particularly true in the sense that Pentecostal movement grew in the poorer countries initially and resources were not as readily available to attend seminary. Instead, it was more reading the bible and being mentored by the clergy. Most Pentecostal churches don't seem to allow women to be ordained as senior pastors, but many of the ministries/programs were founded by women. Women are allowed to prophesy over men and be entrepreneurs (heck, the largest church in the world in South Korea was started by a woman!! :D).

Chapter 8: The Future of Progressive Pentecostalism
There must be an understanding of the differences between Liberation theology and Pentecostalism. Although on the outskirts, there may appear to be similarities, Pentecostalism stresses more harmony and purity and is more organic in nature whereas Liberation Theology utilizes metaphors and hence tends to create a more socialistic Marxist orientation. The work and emphasis on the Holy Spirit (the "S" Factor) cannot be ignored either. It is the key ingredient along with worship. These two are the core or foundation of the Pentecostal movement.