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4th Generation Pentecostal on
Justice
excerpts from Pentecostal
Formation, by Cheryl Bridges Johns of Church of God (Tennessee),
1993
"I
bring to this task my heritage as a fourth-generation Pentecostal
whose great-grandmother, after being expelled from a Methodist
congregation for her tongue-speaking and shouting, organized and
built a Pentecostal church. ... I was disciplined by brothers and
sisters who recognized 'God's hand on my life'. They encouraged me
to fulfill my ontological vocation as a subject of holy
history." (p. 8)
"For some, the growth of
Pentecostalism reflects an attempt by 'the masses' to escape the
harsh realities of the world and to form a 'haven' of submerged
religious protest. For others, the movement represents a legitimate
religious expression, ... At issue is whether or not the
movement is destined to become a 'haven' for those who wish to deny
their historical existence, or if the movement can be a catalyst for
personal and social transformation. " (p. 11-12)
"Not all
Pentecostals speak in tongues, but none would forbid the practice.
... Walter Hollenweger has divided Pentecostalism into three main
streams: the classical Pentecostal denominations, the charismatic
movements within traditional churches and the new emerging
indigenous non-white churches." (p. 63)
"With its roots firmly in black
spirituality and in the holiness movement, Pentecostalism was
another cry against the abandonment of the historical churches to
authentic spirituality and to the cause of the masses. ... From the
holiness revivals Pentecostalism inherited an emphasis upon
sanctification. The church was to be a light exhibiting the inherent
characteristics of the kingdom of God ... express(ing) the force of
God's Spirit in the world. ... From black spirituality,
Pentecostalism retained the emphasis upon an oral, ongoing liturgy,
maximum participation of the body, and the freedom to include such
things as visions and dreams. ... Pentecostalism had a dual
prophetic role denouncing the dominant patterns of the status quo
and announcing the patterns of God's kingdom. ... there exists a
'corporate memory' of its revolutionary roots." (p. 69-70)
"Sanctification is to be the ultimate
goal for the world inasmuch as the coming consummation of the
Kingdom of God will result in all things being brought into a
harmony of God's reign. God will one day be all in all, and for the
Pentecostal believer, this holy consummation can occur in believer's
lives as a sign of the age ot come. Therefore, issues of racism,
sexism, oppression and violence are issues of sanctification."
(p. 93)
"Human justice, however, must be
grounded in the justice of God. Holiness, as the essential nature of
God, must be allowed to define the character and nature of humanity
as well. Apart from a covenantal relationship with God, 'there can
be no true justice. ... Pentecostals need to recapture this social
dimension, which was present during the early years of the movement.
In doing so, they will gain an ability to transform not only
personal evil but also social and structural evil." (p. 94)
"Thus, for Pentecostals, it is only by
the Holy spirit that a true vision of reality can be perceived. This
vision sees both the spiritual and social needs of humankind. There
needs to be no dichotomy between evangelism and social action
inasmuch as the same Spirit inspires and unveils the need for both.
... Acts of justice and peace are, therefore, acts of the Holy
Spirit." (p. 96)
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