The problems of the world can overwhelm us. When we are confronted by the Divine in the cries of human need, we may, like Isaiah, feel unworthy and ill-equipped to respond. However, if we allow this Divine experience to transform our human weakness, we can find the courage and strength to answer that call, as Jean Vanier has, with a bold, “Here I am!” What follows may be more difficult than we can imagine, but we can be confident in the knowledge that the work we do is Holy work.
“It’s a new form of Christianity,” explained Opoku Onyinah, “now also living in the West.” He’s the president of the Ghana Pentecostal and Charismatic Council, and also heads the Church of Pentecost, begun in Ghana and now in 84 nations. Onyinah was speaking at a workshop on “How Shall We Walk Between Cultures,” and explaining how African Christianity is interacting with postmodern culture. It was part of Empowered21, which gathered thousands of Pentecostals in Jerusalem over Pentecost.
I’ve found this idea intriguing. Pentecostalism, especially as it is emerging in the non-Western world, is a postmodern faith. Often I’ve said, “An evangelical wants to know what you believe, while a Pentecostal wants to hear your spiritual story.” Perhaps it’s an oversimplification. But Pentecostalism embodies a strong emphasis on narrative and finds reality in spiritual experiences that defy the logic and rationality of modern Western culture.
Christine Caine gave a passionate and prophetic call for the church to be continually changing, even while at its core, it is “the same.” That constant change is driven by God’s continuing call to be sent as witnesses in the world. “We want power,” she told the spiritually hungry Pentecostals gathered before her. “But we don’t know what it’s for.” It’s not for ourselves, not for our own spiritual ecstasy. The power of God’s Spirit is given for us to be witnesses to God’s transforming love. And one can’t change the world without being in the world, instead of running from it. “We’re not here,” Christine Caine proclaimed, “to entertain ourselves.”
You could feel how her words stuck a deep chord within the crowd of those listening. I walked over to sit by a friend who is bishop of a large Pentecostal church. “This is the best word that’s been spoken,” he said to me. And that’s after we had heard eight world famous Pentecostal preachers.
Her once boundless energy starts to fail by midday. She started radiation treatment on May 21, mainly in an effort to forestall the possible collapse of her spine, which would leave her helpless and in intractable pain.
“That sounds a little formidable to me,” she says.
“I was never much for suffering.”
She goes on, her words carefully chosen. “Am I grateful for this? Not exactly. But I’m not unhappy about it. And that’s very difficult for people to understand.”
During a broad conversation on how to overcome poverty at Georgetown University last week, President Barack Obama made a few comments about how Fox News talks about poor people. Here’s what he said:
“ … over the last 40 years, sadly, I think there’s been an effort to either make folks mad at folks at the top, or to be mad at folks at the bottom. And I think the effort to suggest that the poor are sponges, leeches, don’t want to work, are lazy, are undeserving, got traction. … I have to say that if you watch Fox News on a regular basis, it is a constant menu — they will find folks who make me mad … They’re like, I don’t want to work, I just want a free Obama phone — or whatever. And that becomes an entire narrative … very rarely do you hear an interview of a waitress — which is much more typical — who’s raising a couple of kids and is doing everything right but still can’t pay the bills.
I love the story of Shirley. Her family was struggling to survive in the Philippines—a nation plagued with poverty and modern-day slavery. Her husband Ramir took whatever small jobs he could to help the family, but without land, his only options were to work helping on a rice farm or a fishing boat. The pay was irregular and unsustainable, so he made the tough choice to look for work in a bigger city and send money back to Shirley and their three kids. Shirley applied to work at Dignity. She was skeptical as she had never worked with a team and doubted her abilities. When Dignity hired her, it changed her life and her family. Shirley was able to make a consistent income from Dignity. The cycle of poverty and human trafficking was stopped in its tracks.
JERUSALEM — One out of four Christians today is Pentecostal or charismatic, which means one of every 12 persons living today practices a Pentecostal form of Christian faith. This, along with the astonishing growth of Christianity in Africa, are the two dominant narratives shaping world Christianity today. Further, the gulf between the older, historic churches, located largely in the global North, and the younger, emerging churches in the global South, often fueled by Pentecostal fire, constitutes the most serious division in the worldwide Body of Christ today.
One can also frame this as the divide between the global Pentecostal community, and the worldwide ecumenical movement. Each lives in virtual isolation from the other, and both suffer as a result. I call it ecclesiological apartheid, with its own endless, winding walls of separation. And these walls need to come down, for the sake of God’s love for the world.
It’s become my passion, in whatever small ways, to make some cracks in these walls.
We looked at the famous photo of Earth taken from Apollo 8. If you remember, it was the first time we got to see ourselves from the vantage point of another body in space.
The boys wondered why the photo was so grainy. I told them it’s from the 1960s. They seemed to think those were prehistoric times and started talking about pixels.
I told them that the grainy photo of Earth kind of fits what we do at church. We try to help each other find God in this picture. Sometimes when it seems that God is nowhere to be found, we just have to look a little closer and recognize the divine everywhere.
One of the biker gangs is called the “Bandidos.” They originated in Texas during the 1960s. In 2013, federal law enforcement produced a national gang report that identified the Bandidos as one of the five most dangerous biker gang threats in the U.S.
And they have a theology and an anthropology that you should know about. They’re summed up in one of their slogans:
God forgives. Bandidos don’t.
Socioeconomic reconciliation is the removal of gaps in opportunity, achievement, health, thriving, and well-being that exist between groups of people in our nation and world. In the face of myriad breaches of the common human bond and experience, a breakthrough act of the Spirit today would activate and agitate the established church in her ministry: a ministry of socioeconomic reconciliation.
The ministry of socioeconomic reconciliation will require a church empowered with tongues of fire and the gift of interpretation. These tongues must speak with a prophetic voice. But we must also have the heart and capacity to translate the words of marginalized communities into the language of policy, power, and program. That is why I thank God for the compelling, confusing roles I’ve been called into over the last nine months. This form of reconciliation requires the church to fulfill of the vocation of the militant mediator, which offers as much renewal in the streets and city hall as we experience in the sanctuary.