Miller and Yamamori travel throughout the world to compile the current volume offering a portrait of Pentecostalism, a movement of global proportion and of the highest growth rate throughout Asia, Africa, and Latin America. Tracing its roots back to the Pentecost in the second chapter of Acts in the Bible, the modern day phenomena of its re-emergence is attributed to: Charles F. Parham from Bethel Bible School in Topeka, Kansas on January 1, 1901; William J. Seymour in Los Angeles in 1906. Current estimate by World Encyclopedia of Christianity assigns approximately twenty-five percent to fit the description of the Pentecostal.The diverse expressions in the wide spectrum of Pentecostalism defy the associated traditional stereotypes such as: 1) Ecstatic "slayings in the spirit," required glossolalia or ostentatious, sensationalistic displays of healing; 2) The exclusive background of its adherents as being of uneducated, marginalized, lower socio-economic status; and with 3) such highly spiritualized theology of expected, imminent parousia that hyper-focuses on the other-worldly without regard for the concerns in concrete affairs in the domestic or social realms. These characteristic remain to a certain degree, but Pentecostalism can bee seen as a movement that is highly adaptive to the rapidly changing and widely diverse milieu of its influence. Its growth is attributed to its counteractive effect to anomie and resultant degradation of culture, society, family, and the individual. Secondly, worship which takes its shape both in the fervent expressions of love towards God both musically and otherwise; the practice of love of neighbors as well as the aspects of miraculous healings that are of high importance. The host cultures of the movement that espouses an animistic worldview see a seamless correspondence that is not interrupted by the post-enlightenment disregard for the supernatural. Pentecostalism stands as a forceful opposition or welcome mediation against a static, mechanical, modern worlview and a fragmented, isolated postmodern world view in an organic extension of "familial" body of believers under a developed, praxiological pneumatology- a specialized engagement with the Holy Spirit.
One of the main features of Pentecostalism is that of a marked progressivism. While holiness stands at the center of what is to be taught and guarded, social activism and development of lower economic regions stand as equally important aspects of outreach and a holistic ministry. An eight-fold aspects of these are: 1) Mercy Ministries, 2) Emergency services, 3) Education, 4) Counseling services, 5) Medical assistance, 6) economic development, 7) the arts, 8) policy change. (42-43) These appear as assistance rather than development at an initial glance, but the objective is not temporary solutions rather, a long range development of a community for it to become self-sustaining. Many of the Petecostal ministstries, due to faith convictions outperform many of the nongovernmental organizations in meeting problems such as prostitution in Thailand, which called for not to merely purchase the freedom for the girls which only fueled the trade, aggravating the problem; but to take radical measures such as unionization of sex-workers to give them more power over their circumstances as before. The church in so many parts of the world such as Nairobi, Kenya, Calcutta, has a direct effect on social welfare, so much so that they work in partnership with the NGOs and the government. "Religious ideas never stand alone; they are always influenced by their social location, including the character of the organization that is promulgating them."(53) In praxis, pentecostalism moves with the assumption that the spritual dimension of life is not divorced from the necessities of the physical dimension; which fosters a ministry that would be characteristically described as holistic.
Another remarkable strength of the Pentacostalist movement is its attractiveness to the youth and the manifold ways by which their needs are met. Being that Pentacostals are already engaged in social welfare, the necessities of the children and youth are at the forefront of their programs. This is especially the case in the impoverished areas, Pentecostals with a variety of very creative programs target orphans and at-risk children with survival distress such as AIDS. In various parts of Africa, such as Uganda and Kenya, the shape of childrens ministries are more explicitly committed and long-term, such as make-shift households with both a mother figure that nurtures them, as well as a father figure who mentors the children and the youth. Same is the case for the street children in urban India, where the Christian population is a miniscule minority (3 percent comprised of Catholics and Protestants). In the case of Calcutta, the two-fold focus in the social ministry for the young (Assemblies of God) is heavily invested in education and health services. Christian values as espoused by ministry praxis, is recognized by the young people as valuable. In Caracas, Venezuela for instance, the young people express relief and comfort in the safety of the structure that Sister Marlena provided for them; youth from environments that are otherwise plagued with drugs, alcoholism, sexual abuse, witchcraft among many other disorderly social elements. In the case of the youth community led by Sister Marlena, she provides for the youth in contact with her 1) a maternal figure that imparts discipline; 2) a small worshipping community that functions like an extended family; 3) an encounter with Jesus and the Holy Spirit; 4) channeling of youthful vitality into worship; 5) upward social mobility; 6) testmony of Sister Marlena herself.
The fourth chapter of this book, which outlines an impressive catalog of social transformation is indicative of the sustained social relevance of Pentecostal spirituality. To mention a few, St. Stephens Society, a network of treatment houses for heroin addicts incorporates worship as a central part of its rehabilitation program. Unconditional love is offered as a theoretical explanation on why it sees successes, such as a marked absence of violent withdrawals. The psychological pain that had led them to use the drug in the first place, is countered with God's love as the powerful antidote. In similar ways, the manifold ministries of the Pentecostal movement targets the clinical population in mental health and prisons, AIDS orphans, and small church-operated clinics that acknowledge the healing hands of God which arrive both supernaturally, as well as through medical therapies. Prostitution is also addressed, where rescue missions to women who have been lured by deceptive recruiting agents in rural areas surrounding Bangkok, promising vague positions of employment at restaurants or as housemaids are systematically brainwashed and submitted into turning tricks. An alternative employment is arranged through a deep commitment, in such enterprises as fisheries. The commitment to social transformation, while still under the theological questions of the imminent parousia of Christ is nevertheless carried on by progressive Pentecostals who engage wholly, in issues of economy and politics not just at the margins but very much as active participants who will not shy away from high profile protests such as demonstrations against the corrupt regime of Ferdinand Marcos back in the 1980's as well as micro-loan system for economically troubled areas, taking from the past successes of countries like Bangladesh.
Worship is still the focal point of what energizes the believer's community. In the case of Pentecostals, music and dancing, the psychological catharsis of a vibrant worship is instrumental in the meaningful connection to God. A typical worship session includes the spontaneity as well as the more subdued and reflective invitation that may facilitate an ambience that ushers the participants into a space of deep connection to the Holy Spirit. While the chapter on worship dabbles a bit into the religious and social/anthropolgical theories of Emile Durkheim, the experience of "something more" than the participants in the worship atmosphere is not easily explained as merely a phenomena that is of an emergent nature from a collective activity. Pentecostal theology features a worship theology that does not dissociate the mind and body, as some worship may be perceived to be overtly sensuous or ecstatic- dancing, as it is, is deemed inappropriate still in many denominations of non-charismatic traditions. While vocal critics may rouse issue out of its seemingly primitive expressions, the more correct evaluation of Pentecostalism may be, that its an expression of the deeper parts of our primal spirituality, which is consistent with biblical spirituality that is not adulterated with exessive rationalism and reductive functionalism of human philosophies. Overt physical expressions of faith such as raising of hands, crying out to God, glossolalia, are authentic and not for the sake of some pious display. And being that this is often done during corporate worship, there is the bolstering of a collective experience. As for glossolalia, it is specifically mentioned that it is a private gift of the spirit, which defies conventional assumptions as to how some charismatics may insist on its gift as a sure fire sign of salvation. This emphasis, according to Miller and Yamamori, is decidedly absent. It is also interesting to note, that Pentecostals lean towards the more literal interpretation of the Bible. Which comes, to the issues of spiritual gifting such as the gift of healing. Direct experience of both receiving and facilitating healing informs the theology that remains consistent with the healing narratives of the New Testament. Another practice and phenomena in the Pentecostal churches is deliverance ministries as well as its flipside, the possesion or "slayings" by the Holy Spirit. While to outsiders these practices may seem straght weird, the Pentecostal theology conserves much of the ideas of the supernatural which are expressed in praxis. The remarkable thing is that there is apparent efficacy of these beliefs, up to the point of testimonies that frequent, people being raised from the dead.
Upward social movement and individual improvement of economic conditions is the general trend in the Pentecostal movement, and as of late the middle class have been largely attracted to it. The cause of the trend is obvious and clearly outlined, there is a significant connection between the acquired discipline of worship, and the sustentance of gratitude that transforms lives from a destructive or at least non-constructive patterns into one that leans towards Protestant work ethics, which compliments ideals of capitalism. Many who in former lives, lived in poverty, squandering what little they earn, upon conversion experience a dramatic upshift, which has surplus income reintroduced to their mode of production, thereby fostering growth and financial independence. Prosperity gospel is also a minor feature of the Pentecostals and while at its worst they feature a blind-sided, even manipulative tendencies to exploit those who are already poor, ill, and suffering, at its best there are actual advice regarding family planning, budgeting and lifestyle change. With a strong belief that all people are created equal, and that in God's eyes each person has his or her value, the strong democratic tendencies stand at odds with the hierarchical views such as the Hindu caste system.
Empowering the laity is also a major feature of the strengnths of contemporary Pentecostalism. Pastoral leadership is characterized as fairly authoritarian, with an overwhelming majority male, with an understanding that they are the visionaries for the church, it is also a trend for charismatic preachers to start-up a church and then to leave it to the leadership of the people. The church government in this way, is quite "flat" and what continues the organic nature of ministry is the existence of cell groups that grow through mitosis (when it gets larger, it divides). Theological education is emphasized by some of the Pentecostals who seek sophistication from their pastors but widely regarded as something that can potentially take away from the ministry than be helpful to it. Pentecostalism is one of the fastest growing movements because of the successes in church planting and evangelism that meets social needs. Even in the mission fields there is the resistance of depending on foreign money, as self-sustenance is highly sought after in the beginning of any new churches. This inhibits any tendencies of colonialism, or attitudes of paternalism. Miller and Yamamori offers a fairly secular vantage point upon which to explain the wildly successful growth of Pentecostalism. In spite of the remarkably conservative underpinnings, such as the conspicuous absence of women in the pulpit ministry, is the egalitarian representations in the initiative of women in the ministry, and much of the outdated and legalistic obsessions with tradition that has in the past hindered worship, is now from a marketing point of view, in the realm of the Pentecostals, resolved and keeping relevance with the fast-paced change of our world.
In the concluding chapter, the present movement of Pentecostalism is marked as "progressive," in its holistic understanding of Christianity in social engagement, as well as the incorporation of a multifaceted dynamic elements in worship, such as music and the arts. "projects that engage issues at a systemic level are the leading edge of Progressive Pentecostalism." (213) The organic tendencies of Pentecostalism in its operations are fundamentally different with that of liberation theology, which focuses on the social conflict theories espoused by its Marxist origins. So the process of change is more akin to a quiet revolution than "frontal assault," making social change less conflictive and about dismantling existing institutions but rather, offering an alternative that proves to be a better option for engagement. The future of Pentecostalism is not certain, as it is evaluated by Miller and Yamamori as a "renewal movement," nevertheless the Holy Spirit as the impetus for dynamic, energetic worship which is paired with socially relevant ministry praxis, is promising.
Another remarkable strength of the Pentacostalist movement is its attractiveness to the youth and the manifold ways by which their needs are met. Being that Pentacostals are already engaged in social welfare, the necessities of the children and youth are at the forefront of their programs. This is especially the case in the impoverished areas, Pentecostals with a variety of very creative programs target orphans and at-risk children with survival distress such as AIDS. In various parts of Africa, such as Uganda and Kenya, the shape of childrens ministries are more explicitly committed and long-term, such as make-shift households with both a mother figure that nurtures them, as well as a father figure who mentors the children and the youth. Same is the case for the street children in urban India, where the Christian population is a miniscule minority (3 percent comprised of Catholics and Protestants). In the case of Calcutta, the two-fold focus in the social ministry for the young (Assemblies of God) is heavily invested in education and health services. Christian values as espoused by ministry praxis, is recognized by the young people as valuable. In Caracas, Venezuela for instance, the young people express relief and comfort in the safety of the structure that Sister Marlena provided for them; youth from environments that are otherwise plagued with drugs, alcoholism, sexual abuse, witchcraft among many other disorderly social elements. In the case of the youth community led by Sister Marlena, she provides for the youth in contact with her 1) a maternal figure that imparts discipline; 2) a small worshipping community that functions like an extended family; 3) an encounter with Jesus and the Holy Spirit; 4) channeling of youthful vitality into worship; 5) upward social mobility; 6) testmony of Sister Marlena herself.
The fourth chapter of this book, which outlines an impressive catalog of social transformation is indicative of the sustained social relevance of Pentecostal spirituality. To mention a few, St. Stephens Society, a network of treatment houses for heroin addicts incorporates worship as a central part of its rehabilitation program. Unconditional love is offered as a theoretical explanation on why it sees successes, such as a marked absence of violent withdrawals. The psychological pain that had led them to use the drug in the first place, is countered with God's love as the powerful antidote. In similar ways, the manifold ministries of the Pentecostal movement targets the clinical population in mental health and prisons, AIDS orphans, and small church-operated clinics that acknowledge the healing hands of God which arrive both supernaturally, as well as through medical therapies. Prostitution is also addressed, where rescue missions to women who have been lured by deceptive recruiting agents in rural areas surrounding Bangkok, promising vague positions of employment at restaurants or as housemaids are systematically brainwashed and submitted into turning tricks. An alternative employment is arranged through a deep commitment, in such enterprises as fisheries. The commitment to social transformation, while still under the theological questions of the imminent parousia of Christ is nevertheless carried on by progressive Pentecostals who engage wholly, in issues of economy and politics not just at the margins but very much as active participants who will not shy away from high profile protests such as demonstrations against the corrupt regime of Ferdinand Marcos back in the 1980's as well as micro-loan system for economically troubled areas, taking from the past successes of countries like Bangladesh.
Worship is still the focal point of what energizes the believer's community. In the case of Pentecostals, music and dancing, the psychological catharsis of a vibrant worship is instrumental in the meaningful connection to God. A typical worship session includes the spontaneity as well as the more subdued and reflective invitation that may facilitate an ambience that ushers the participants into a space of deep connection to the Holy Spirit. While the chapter on worship dabbles a bit into the religious and social/anthropolgical theories of Emile Durkheim, the experience of "something more" than the participants in the worship atmosphere is not easily explained as merely a phenomena that is of an emergent nature from a collective activity. Pentecostal theology features a worship theology that does not dissociate the mind and body, as some worship may be perceived to be overtly sensuous or ecstatic- dancing, as it is, is deemed inappropriate still in many denominations of non-charismatic traditions. While vocal critics may rouse issue out of its seemingly primitive expressions, the more correct evaluation of Pentecostalism may be, that its an expression of the deeper parts of our primal spirituality, which is consistent with biblical spirituality that is not adulterated with exessive rationalism and reductive functionalism of human philosophies. Overt physical expressions of faith such as raising of hands, crying out to God, glossolalia, are authentic and not for the sake of some pious display. And being that this is often done during corporate worship, there is the bolstering of a collective experience. As for glossolalia, it is specifically mentioned that it is a private gift of the spirit, which defies conventional assumptions as to how some charismatics may insist on its gift as a sure fire sign of salvation. This emphasis, according to Miller and Yamamori, is decidedly absent. It is also interesting to note, that Pentecostals lean towards the more literal interpretation of the Bible. Which comes, to the issues of spiritual gifting such as the gift of healing. Direct experience of both receiving and facilitating healing informs the theology that remains consistent with the healing narratives of the New Testament. Another practice and phenomena in the Pentecostal churches is deliverance ministries as well as its flipside, the possesion or "slayings" by the Holy Spirit. While to outsiders these practices may seem straght weird, the Pentecostal theology conserves much of the ideas of the supernatural which are expressed in praxis. The remarkable thing is that there is apparent efficacy of these beliefs, up to the point of testimonies that frequent, people being raised from the dead.
Upward social movement and individual improvement of economic conditions is the general trend in the Pentecostal movement, and as of late the middle class have been largely attracted to it. The cause of the trend is obvious and clearly outlined, there is a significant connection between the acquired discipline of worship, and the sustentance of gratitude that transforms lives from a destructive or at least non-constructive patterns into one that leans towards Protestant work ethics, which compliments ideals of capitalism. Many who in former lives, lived in poverty, squandering what little they earn, upon conversion experience a dramatic upshift, which has surplus income reintroduced to their mode of production, thereby fostering growth and financial independence. Prosperity gospel is also a minor feature of the Pentecostals and while at its worst they feature a blind-sided, even manipulative tendencies to exploit those who are already poor, ill, and suffering, at its best there are actual advice regarding family planning, budgeting and lifestyle change. With a strong belief that all people are created equal, and that in God's eyes each person has his or her value, the strong democratic tendencies stand at odds with the hierarchical views such as the Hindu caste system.
Empowering the laity is also a major feature of the strengnths of contemporary Pentecostalism. Pastoral leadership is characterized as fairly authoritarian, with an overwhelming majority male, with an understanding that they are the visionaries for the church, it is also a trend for charismatic preachers to start-up a church and then to leave it to the leadership of the people. The church government in this way, is quite "flat" and what continues the organic nature of ministry is the existence of cell groups that grow through mitosis (when it gets larger, it divides). Theological education is emphasized by some of the Pentecostals who seek sophistication from their pastors but widely regarded as something that can potentially take away from the ministry than be helpful to it. Pentecostalism is one of the fastest growing movements because of the successes in church planting and evangelism that meets social needs. Even in the mission fields there is the resistance of depending on foreign money, as self-sustenance is highly sought after in the beginning of any new churches. This inhibits any tendencies of colonialism, or attitudes of paternalism. Miller and Yamamori offers a fairly secular vantage point upon which to explain the wildly successful growth of Pentecostalism. In spite of the remarkably conservative underpinnings, such as the conspicuous absence of women in the pulpit ministry, is the egalitarian representations in the initiative of women in the ministry, and much of the outdated and legalistic obsessions with tradition that has in the past hindered worship, is now from a marketing point of view, in the realm of the Pentecostals, resolved and keeping relevance with the fast-paced change of our world.
In the concluding chapter, the present movement of Pentecostalism is marked as "progressive," in its holistic understanding of Christianity in social engagement, as well as the incorporation of a multifaceted dynamic elements in worship, such as music and the arts. "projects that engage issues at a systemic level are the leading edge of Progressive Pentecostalism." (213) The organic tendencies of Pentecostalism in its operations are fundamentally different with that of liberation theology, which focuses on the social conflict theories espoused by its Marxist origins. So the process of change is more akin to a quiet revolution than "frontal assault," making social change less conflictive and about dismantling existing institutions but rather, offering an alternative that proves to be a better option for engagement. The future of Pentecostalism is not certain, as it is evaluated by Miller and Yamamori as a "renewal movement," nevertheless the Holy Spirit as the impetus for dynamic, energetic worship which is paired with socially relevant ministry praxis, is promising.
