A Globalized World. New Formation in Christianity. Ancient Church of the Roman Empire=Patriarchal form Reformation= Christocentric faith Since the 17 th century revival movements in Europe and America=Charismatic Community There is one Spirit
Pentecostal churches are not “sects,” steered by US capital and the CIA.
Pentecostal churches are termed experiential religion. Orthodoxy in the Spirit and orthopraxis in action is followed by an orthopathy in the feelings and motivations.
Experiences of the Holy Spirit in Jesus’ name are not momentary experiences that come and go; they are the beginning of a permanent indwelling of the spirit. Enthusiasm is an accompanying phenomenon; the essential is faithfulness and perseverance “to the end.”
The world of spirits and the victory of the Holy Spirit: that theological idea fits in with premodern notions about the world. The world that consists of heaven, earth, and the underworld, the world of the spirits of our ancestors, of good and evil powers, witchdemonology, and the reverence for ancestors as well as the fear of them—that world accords well with the biblical world picture within which the history of Jesus and the activity of the Spirit are related.
Dispensationalism was once a salvation-history model for interpreting the Pentecostal experiences of the Spirit. In this way these experiences were linked with apocalyptic expectations of an imminent end of the world. But I think it is better to associate them with a transforming eschatology of the coming kingdom. For the experiences of the Spirit are not just fire from heaven; they are also “the powers of the age to come” (Heb. 6:5), and so “the age to come” is a universe of charismatic forces of eternal life.
The “outpouring” of the Holy Spirit in the early twentieth century brought several powerful paradigm shifts.
Reinforced by eschatological urgency, many Pentecostal believers, often not properly trained, clergy as well as laity, men as well as women, young as well as old, devoted their lives to evangelism.
Pentecostals thrive in the chaotic and disorderly paradigm shifts within modern Latin American culture and religion. They are comfortable operating independently in institutional, authoritative, and monolithic ecclesial power, and seldom hesitate to utilize resourcefully every means of communication and technology (sometimes to the extreme). Pentecostals are inclined, when the odds seemed stacked against them, to depend upon the inspiration of the Spirit to spark creative ideas that produce methods and strategies that work. In the midst of a social and economic nightmare that is daily fare for their brothers and sisters, Latin American Pentecostals, regardless of recourses or lack thereof, should do everything possible to foster a moral imagination.
Being morally imaginative means embracing a systematic and entrepreneurial approach that links a creative problem-solving process to desired outcomes. With an experiential starting point that takes seriously spiritual discernment, the supernatural, and divine empowerment, it is the imagining of a preferred future undergirded by social and theological reflection, a resolve to overcome emerging obstacles, the creation of a dynamic social action alternative.
Pentecostalism—by its democratization of religious life, promise of physical and social healing, compassion for the socially alienated, and practice of Spirit empowerment—has the ingredients for a powerful moral imagination that can address the concerns of the disinherited, frustrated, and assertive persons who oin large part make up the movement.
Minjung emerge when common people undergo-socio-cultural alienation, economic exploitation, or political oppression.
At Mukti, one of the most influential Christian revivals in South Indian history broke out among these deserted women and children led by the marginalized widow Ramabai.
Asian Pentecostalism in its origin represents a minjung movement of the colonized, oppressed, and poor. With the outpourings of the Holy Spirit, these powerless and hopeless Asians found hope and healing. Second, twentieth-century Pentecostalism even in its origin was already multicultural and global. It was not just a North American phenomenon; rather, at the beginning of the twentieth century, God poured out the Spirit on “all people” and all continents, including the colonized, subjugated Koreans and Indians.
The increasingly sophisticated database about the status of global Christianity shows that nearly 40 percent of the world lives in a situation where there is either no near neighbor witness in their sociocultural setting or a very small one.
Where Christian redemptive activities take place is a critical issue for those who take the Bible seriously.
In the 21st century all the participants in global mission need to have their practice shaped by an integration of insights from these varying frames rather than seeing or treating them as competing ways of approaching the mission of the church
The rationale for a new identity is rooted in the problems associated with our current one.
No criteria to distinguish missionary activity from the activity of regular Christians except where it takes place culturally or geographically.
There is nothing to galvanize the positive insights of this identity to mobilize Christians to go where the church does not exist.Two Missing Concepts
Apostolic function as missionary identity takes on paradigmatic status because it acts as a master rubric for all that we do. It covers why we do missions (for the sake of His name), where we do it (where Christ is not known), what we do (proclaim Christ and plant churches that live under God’s rule), and how we do it (by the leading and power of the Spirit, with signs and wonders confirming the Word). In the section that follows, I will explain the idea of apostolic function in further detail and examine its impact on missionary endeavors.