Church and Mission Book Review #3

Global Pentecostalism: The New Face of Christian Social Engagement by Donald E. Miller and Tetsunao Yamamori

Donald E. Miller is Professor of Religion and Executive Director of the Center for Religion and Civic Culture at the University of Southern California. His major area of interest is sociology of religion and has written on subjects as varied as the Armenian genocide, homeless families, and the spiritual struggles of the post-boomer generation. Tetsunao Yamamori is president emeritus of Food for the Hungry International, a non-governmental organization committed to ending poverty, and has written extensively on serving the poor and the transformation of mission in the past few decades.

Global Pentecostalism is the joint product of four years of travel and extensive research by both Miller and Yamamori and focuses on fast-growing, self-supported, indigenous movements in the developing world that have “active social programs addressing needs in their community (6).” Their thesis is that many of the most inventive and ground-breaking of these social programs are being conceived of and implemented by expanding Pentecostal congregations (6). It begins by discussing the decline of mainline Western denominations, the replacement of established religious traditions, practices and worship with charismatic forms, and analyzes why the Pentecostal movement has grown so rapidly in such a short period of time. Five different types of Pentecostalism are identified (classical Pentecostalism, non-Western indigenous Pentecostal churches, independent Neo-Pentecostal churches, the charismatic renewal movement, and proto-charismatic Christians) as well as four different emphases found throughout these different expressions (a non-sectarian progressive element, the Prosperity Gospel, routinized Pentecostalism, and a “holistic” gospel that the authors term “Progressive Pentecostalism”) (30). It is on this last emphasis that the study focuses.

Yamamori and Miller begin their examination by discussing the motivations and beliefs of progressive Pentecostals, which can be summed as transformation through holistic ministry (that is, ministering to both physical and spiritual needs) before diving into narrative descriptions of actual on-the-ground ministries. In this, they first address Pentecostal ministries to children and youths and then ministries aimed towards transforming society at large. This is followed by a discussion of how Pentecostal worship influences their ministry, followed by the link between Pentecostal and upward social mobility. The organic organizational style of many Progressive Pentecostal churches, drawing from the Apostle Paul’s idea of one body with many members, and the ways in which it influences the enactment of mission and ministry is also analyzed before concluding with a section on the possible future of the movement.

Yamamori and Miller give an excellent overview of the differing movements within Pentecostalism today which is an essential read for anyone studying the state and growth of the global Church today. Their combination of narrative and analysis creates an engaging, yet scholarly study that will be an enjoyable read for both curious laymen and ecclesiological theologians. The book will, no doubt, change the perceptions of non-Pentecostal Christians towards the Pentecostal movement in the same ways that it changed those of the authors, shaping them towards a more ecumenical spirit and a greater appreciation of the vibrant and growing faith of millions of both Western and non-Western Christians.