All posts by pcpjwriter

PCPJ is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world.

What Revival Looks Like: Sharing Possessions

by Craig Keener, originally posted on his blog as the second part of a series on Spirit empowering.

If the immediate expression of the outpouring of the Spirit on Pentecost was prophetic empowerment, the longer-range impact was a new community of believers who walked together in their lives and shared one another’s needs.

Much of Acts 2:41-47 follows the following structure:

A         2:41     Successful evangelism (3000 converts)

B         2:42     Sharing meals, praying together

C         2:44-45            Sharing possessions

B’        2:46-47a          Shared meals, worship

A’        2:47b   Successful evangelism

Whereas the conversions in 2:41 responded to Peter’s preaching, the conversions in 2:47 apparently responded to the life of the new community. Peter’s preaching explained divine signs at Pentecost; but the sacrificial love that Christians showed one another was no less divine, no less supernatural. Continue reading What Revival Looks Like: Sharing Possessions

From Babel to Pentecost: Letting Go of Fear, Embracing the Spirit

by Alex Mayfield, originally posted on Engaged Pentecostalism.

The rise of populist and nationalist movements around the world is a fact of our time. A quick survey finds the tide rising the world over: the recent Brazilian presidential victory ofdictatorship-loving Bolsonaro, the many far-right groups gaining ground in European elections, the rise of violent Hindutva in India, and the increasingly abrasive Chinese nationalism fostered under Xi Jinping illustrate that nationalists movements have turned ethnic, cultural, and national identity towards increasingly troubling ends.

Here in the United States, Trumpian politics have risen to power by questioning the legitimacy of a black leaders and stoking fears over Hispanic migrants, and ethnno-nationalist ideas have gained renewed traction among conservative voters. While support of Donald Trump cannot be equated with an embrace of racism, it is no accident that radical white nationalist groups have been growing and becoming increasingly vocal in their support of the president; these groups are ideologically wrong, but they are not stupid.

These trends should be concerning for anyone who is a student of history: rampant nationalism tends to breed war. While undermining the international order is one thing, the rise of Trumpian politics has had a more concrete casualty: the public witness of Pentecostal and Charismatic Christians. Continue reading From Babel to Pentecost: Letting Go of Fear, Embracing the Spirit

Why Didn’t Jesus Denounce Military Service?

by Greg Boyd, originally posted at his website ReKnew.

A common objection to the claim that Jesus and the authors of the New Testament were opposed to all forms of violence is that neither Jesus nor anyone else speaks out against it. When soldiers asked John the Baptist what they should do in response to his message, for example, he told them not to “extort money,” not to “accuse people falsely,” and to be “content with [their] pay” (Lk 3: 14). He didn’t tell them to leave the military. In a similar fashion, when Jesus encountered a distraught Centurion, he healed his servant and praised his faith without saying a word about his leadership role in the violent and unjustly oppressive Roman-governed army (Mt 8:5-13Lk 7:1-10).

Along the same lines, without commenting on his military service, Mark reports that a Centurion confessed faith in Jesus when he witnessed how he died (Mk 15:39). And this same attitude gets carried over into the early church. Indeed, the first Gentile who came to Christ in the book of Acts was yet another Centurion. As Peter preached the Gospel to this man and his household, the Holy Spirit fell upon them and they were all baptized without a word being uttered about this man’s military service (Acts 10:44-8).

From Augustine to Aquinas to Luther up to the present time, these episodes have been frequently cited to justify Christians serving in the military. Continue reading Why Didn’t Jesus Denounce Military Service?

Sweden’s Bizarre Questions to Christian Asylum Seekers

mölk
Pastor Christian Mölk

by Christian Mölk, originally posted on his blog.

In 2015, 41,000 asylum-seeking Afghans came to Sweden. Many Christians opened their homes and churches and welcomed asylum seekers with open arms.

Many asylum seekers saw the love of the Christians, and they became part of the Christian community. In their desperate situation and dream of a new and better life far from war and poverty, they sought Jesus and found peace, forgiveness, and salvation.

Since a person who has left Islam cannot be deported to Afghanistan, the world’s second most dangerous country for Christians, the Swedish Migration Board needs to decide whether the converts are genuine Christians or not.

That pastors certify that the converts are genuine Christians, baptized, and active members of a congregation, is not enough to be regarded as genuine Christians.

Continue reading Sweden’s Bizarre Questions to Christian Asylum Seekers

One Common Myth about Spirit-Filled Christianity

by Andrew K. Gabriel.

Some Christians believe the myth that those who are really Spirit-filled will always experience victory. This belief is a cousin to the idea that if you have enough faith you will always experience health and wealth.

Just as faith doesn’t guarantee a life free of disappointments and hardships, the Spirit-filled life is not a life free of disappointments and hardships. Jesus is the epitome of spirituality, but he never became an earthly king. Instead, “through the eternal Spirit [he] offered himself unblemished to God” so his death might give us life (Hebrews 9:14).

In the Bible, “the one who is victorious” (Revelation 2:11) may suffer and face poverty (v. 9). Their victory is that they resist their culture’s anti-Christian values and are “faithful, even to the point of death” (v. 10). And their “victor’s crown” is eternal life, not achieving success in the eyes of the world around them (vv. 10–11). Continue reading One Common Myth about Spirit-Filled Christianity

Why Did Jesus Say He Came to Bring a Sword?

by Greg Boyd, originally posted at his website ReKnew.

Jesus said: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword” (Mt 10:34). 

Some, both modern scholars along with church leaders since the fourth century, have used this passage as evidence to argue that Jesus is not altogether non-violent.

When we place Matthew 10:34 in its broader context, it becomes clear that Jesus’ teaching not only does not condone violence on the part of his disciples, it actually rules out all violence. As Jesus is preparing his disciples to proclaim the Good News of the arrival of the kingdom of God throughout the region, he warns them that he is sending them out “like sheep among wolves” (Mt 10:16, cf. vv. 5-15).

Continue reading Why Did Jesus Say He Came to Bring a Sword?

Pentecostals, the Church and Justice

by Elizabeth D. Rios, Ed.D. D.Min (ABD).

Pentecostalism has often been accused of being withdrawn from social and political concerns due to an either/or mentality that erroneously makes people feel like they have to choose between evangelism, personal salvation and political engagement.  When we look at the Pentecostal movement in its early days we see that there not be such an ultimatum to choose. It is not either/or but both/and.

In my research, I found that in addition to this mindset, lack of knowledge by those in positions of power in the church on things such as how justice is biblical, how civic advocacy is not the same as political campaigning and even their own Pentecostal history has contributed to the passivity of Pentecostals to take a step toward advocating for justice. Interestingly enough, the Pentecostal movement has always thrived among the underprivileged and its success was in how they made leaders out of the very people overlooked and undervalued in society.

Dr. Raymond Rivera would often quip in his office at the Latino Pastoral Action Center in NYC, Pentecostal churches turned the janitor into the Pastor and the housekeeper into the Deacon. This in itself was a prophetic and political activity which challenged power structures and hierarchies, as they elevated the lowly and raised up the oppressed. The Pentecostal church in and of itself stood as not only a beacon of hope but a political declaration to surrounding culture that through the power of the Holy Spirit, they made treasure out of what society deemed as trash.

Some churches are known for having produced leaders that went on to make significant contributions to the movement and in their communities, other churches were known to produce leaders that shook the very foundations of their cities by involving themselves in movements of peace and justice, and still others were so passive the community did not even know they existed.  What I’ve found to be true is that this happens because some pastors used their pulpit and classrooms for discipleship that focused not only on who they were being made into as new creations but how they were expected to live out Christ-center practices as citizens. Thus the church in the life of a believer is crucial for their formation not just spiritually but civically. Essentially, where you go to church matters.

Researchers Nathan Todd and Anne Rufa stated, “Understandings of social justice do not develop in a vacuum, and many social settings such as families, schools, and religious congregations provide a rich context for social justice development.”* Therefore, I argue that the church is pivotal to the making of justice crusaders.

However, a pastor, planter, leader does not know what they do not know. Unless exposed to Pentecostal history that discusses the origins of Pentecostalism as a movement of the marginalized in a variety of contexts, they will buy into the nationalistic ideology that has pervaded our westernized view of evangelicalism. If not taught about how in the early 1900s the move of the Spirit was very much political in nature by empowering disciples to stand against inequality while being victimized themselves, they will believe the narrative always taught, evangelism is the only purpose of the church.

Dario Lopez Rodriguez states,

“The God of life is the God who loves and defends life, and liberates human beings from all oppression. In this sense, for Pentecostals who have been liberated by God from the chains of oppression, it should not be strange that they be involved in the defense of the dignity of all human beings as God’s creations. This is a concrete form of living in the Spirit, and for this reason, they must denounce all forms of personal, social and structural sin.”**

Hence, Pentecostal pastors and leaders, use your worship services, your education rooms, your table fellowship as labs not only to hear about how God is working in the lives of your people but to pastor and teach them how to think and act in today’s world from a Jesus centered, practice-based perspective. In this way, discipleship becomes a means of political engagement and people energized by the Spirit are formed into defenders of human dignity committed to both spiritual and social transformation. The rise of the both/and movement has begun.

Rev. Dr. Elizabeth Rios is the Founder of the Passion Center, a justice-oriented faith-based community helping people stand up and live out the gospel mandate of loving God, loving themselves and loving their neighbor in Miramar, FL. Find out more at www.ThePassionCenter.org and www.ElizabethRios.com

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ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

References


*N.R. Todd and A.K. Rufa, 2013. “Social Justice and Religious Participation: A Qualitative Investigation of Christian Perspectives.” American Journal of Community Psychology 51 (3/4): 315-31, accessed November 12, 2018 doi: 10.1007/s10464-012-9552-4.

**Dario Lopez Rodriguez, 2011. “The God of Life and the Spirit of Life: The Social and Political Dimension of Life in the Spirit.” Studies in World Christianity, (17.1) 1-11, accessed September 4, 2018, doi:10.3366/swc.2011.0002.


Cover photo: Rural church in South Africa, by Micael Grenholm