Yoido Full Gospel Church (YFGC), with 830,000 members, is well-known for being the largest church in the world. The Assemblies of God congregation, located in Seoul, South Korea, was started by Yonggi Cho in 1958. However, some readers may be surprised to learn that the congregation’s growth is due in large part to the ministry of women. In a 1979 Pentecostal Evangel article, Yonggi Cho shared how the Holy Spirit prompted him to train and empower women ministers — despite the negative view of Korean culture toward women leaders. These women became the backbone of the church’s cell group structure.
Yonggi Cho’s ministry in Seoul began with dreams and visions. As a newly minted Bible college graduate, he had a dream that he was going to someday pastor the largest church in Korea. People scoffed at this dream, which he believed God had given to him. He worked very hard, and after six months he had used all of his sermons and wore himself out. Continue reading How Women Ministers Fueled the Growth of the World’s Largest Church→
The last two years have been very important to Latin America concerning the relationship between religion and politics. In fact, there have been three significative cases in which evangelical-pentecostals have shown their will to participate in public debates.
Second, there is the 2016 case of Peace Agreement in Colombia that intended to be a way to finish the war with FARC (Fuerzas Armadas Revolucionarias de Colombia), in which the Christian and particularly evangelical-pentecostal vote was an important factor for the victory of “no” option. The agreement considered the possibility for FARC to integrate into the political system, but this was not the most problematic issue for evangelicals. The agreement also considered issues like gender inclusion and LGBT demands. Continue reading How Right-Wing Politicians Captured the Hearts of Pentecostals in Latin America→
Ever since rev. Campbell Morgan called Pentecostalism “the last vomit of Satan” and the Los Angeles Times warned the public about the “new sect of fanatics [that] is breaking loose” from Azusa Street, Spirit-filled Christians have had a bad rap. Other Christians as well as non-Christians oftentimes find us weird, and sometimes a bit dangerous. A lot of those perceptions are based on myths and misconceptions. Here are nine common beliefs about Pentecostals and Charismatics that are totally wrong.
1. It’s a small movement
Depending on where you’re located, the Pentecostal and Charismatic (P&C) movement might seem pretty small. But when you look at it on a global level, it turns out that 600 million people are P&Cs. 200 million are Pentecostals, 100 million are charismatic Catholics, and 300 million are charismatics in a big variety of denominations and churches. Since the number of P&Cs amounted to around zero in the beginning of the 20th century, the P&C movement is commonly described as the fastest growing religious movement in the world.
2. It’s a Cult
I’ve heard surprisingly many casually state “All of Pentecostalism is a cult”, to which I like to respond “That’s about as true as the statement ‘The moon is a tomato’.” Cult is not synonymous with “religion I don’t like”, it has an academic meaning of an isolated group with an authoritarian leader, and while there surely are several sad examples of charismatic churches that have developed into cults it is simply ridiculous to claim that we all would be part of some sort of Jonestown. At least that’s what my Leader tells me and he’s always infallible when he drinks goat blood.
Review originally published at the LSE Africa Blog. Reposted with permission.
Gregory Deacon of Oxford University says that the book Pentecostalism and Development: Churches, NGOs and Social Change in Africa (edited by Dena Freeman) provides some compelling answers regarding Pentecostalism and development.
With its noisy churches and high profile media presence, Pentecostalism is religion writ large and exciting. Dramatic claims are made – for example that it is ‘redrawing the religious map of the world’. Dena Freeman’s edited volume tackles head on whether this is good or bad for development. This is done in the context of 30 years of neoliberalism and an explosion in numbers of non-governmental organisations (NGOs) as well as Pentecostal churches. The role of both in alleviating poverty and improving living conditions for Africans is considered.
Over the past three decades, Pentecostal Christianity has exploded across Africa. At the same time many secular development agencies, including the UK’s Department for International Development (DFID), have been struggling to incorporate religion and faith based organisations into their policies and processes. As a research fellow at the University of Oxford looking at religion and development, I have similarly found Pentecostalism impossible to ignore. Continue reading Is Pentecostalism Doing More for Africa’s Poor than International NGOs?→
Prophetic pentecostalism: the case, challenges and hopes
by Luis Aranguiz Kahn.
“Prophetic Pentecostalism” is the name that a particular group of Pentecostal believers put to distinguish themselves from the main Pentecostal branch in Chile. So, what was the difference? In first place, it is necessary to say that Pentecostals in Chile has been mainly conservative in terms of politics. Before the coup d’etat of Pinochet, they used to declare themselves “apolitical” to avoid the political struggle between the strong leftwing winds that ultimately took Allende to presidency in 1970 and the rightwing counterpart.
In the middle of this complex political context, appeared a different kind of Pentecostal that was not apolitical but openly leftist. Highly influenced by Liberation Theology, they then faced the dictatorship and at the same time went against the general Pentecostal tide. Meanwhile in 1974 many important leaders of the biggest Pentecostals churches of the country signed a public letter supporting Pinochet, this little group was resisting in its denomination (Mision Iglesia Pentecostal – MIP) and its communities.
Prophetic Pentecostals were also involved in ecumenical activity, something very strange to find in Pentecostals of that time given the many prejudices about the World Council of Churches and the suspicion of some kind of Marxist influence inside it. Those were times of a deep split among Christians. Chile, as a post-colonial State was largely influenced by USA not only in political terms, but also political, cultural and therefore religious. Continue reading Chile’s Prophetic Pentecostals that Refused to Support Pinochet→
I have quite an interesting Christian life. Some of my fellow Pentecostals think I am liberal, and they often ask themselves “Is Samuel still a Pentecostal?” Here are my answers to the question they ask:
Indeed, I am a Pentecostal, but I wholeheartedly believe that the Pentecostal movement needs serious reform. Just like any other religious movement, it has its own blind spots and makes its own errors, yet, at the same time, it shines in its own beauty. Whenever I say that I am a Pentecostal, I do not mean that I belong to a Pentecostal religious system, organization, or denomination. Instead, I believe in the very essence, the very foundation of our faith as it is based in the Pentecost documented in the Book of Acts. Continue reading What Kind of Pentecostal Am I?→
Let us end this series with some conclusions and concerns. Pentecostals have notably matured since they began. They have the potential to do great things in societies. If they become aware and reflect more on ecological matters, they could be a strong agent of influence and change. This is a long process that has already begun. What would happen if we mix radical morality, poverty and exploitation experience, political holiness, ecological concern, and spirit-baptized human strength focused on the problem of creation as a spirit-baptized one?
Let’s see some aspects in which this possible new Pentecostal LatinAmerican Eco theology ethics could engage. Some global ecological issues we can name are, for instance, carbon dioxide emissions, creating a renewable energy future and the social cost of energy. In the first place, Pentecostals can do a great influence calling for carbon equity policies by requesting the creation of jobs while demanding a decrease in the impact of air pollution, an improvement in economic conditions and climate resiliency for the poor. The most polluted cities in the region like Bogotá, Lima, Santiago, Montevideo and Cochabamba, are part of countries with a strong Pentecostal presence and big national churches must take part in this discussion to work on fighting against pollution.
In another way, if Pentecostals develop a larger and stronger reflection about ecology, would it be possible for them to discuss to invest 5% of their investments into climate solutions to end energy poverty with clean energy? It is one of the most important questions regarding the economic power that different Pentecostal denominations have reached. In the present, Pentecostals are near to 13% of total population (560 million people) in Latin America. In all countries it is possible to find big national churches that are economically strong. If leadership of these organizations assumes a commitment with energy ethics, they not only could mobilize thousands and thousands of believers but a lot of economic resources to work in climate solutions and clean energy. Continue reading Pentecostal Strategies for Saving the Environment→