Missiology: An International Review

Vatican II has created a new context in which the specific missionary vocation has been redefined. The content of this vocation continues to be sending messengers to bring the gospel to those who have not heard it and to plant the church where it has not previously existed. Now, however, in contrast to the past the church itself is missionary, and this missionary focus is central to the church's presence and service in the world.

Pentecostalism must not be viewed as a sect, a subgrouping under Protestantism or even as a branch of “evangelicalism.” The Pentecostal tradition is a “third force” and needs to be seen as a corrective to the classical traditions of the Christian faith. Viewed from this standpoint, it has unique ecumenical, historiographical, and missiological implications.

The coming third millennium of the church is likely to find the majority of its adherents living in the two-thirds world in the Southern Hemisphere and practicing a Pentecostal spirituality. Pentecostal missionizing efforts reflect a spirituality that is characterized by (1) a high value placed on religious experience; (2) a preference for oral communication; (3) spontaneity in personal conduct as well as in corporate worship; (4) otherworldliness as the root of cultural pessimisim, ecclesiastical separateness, belief in spirits and demons, and the eschatological urgency of the return of Christ; and (5) biiblical authority, often expressed in a hermeneutic of biblical precedent. In the final analysis, Pentecostal spirituality is a lifestyle no longer limited to the Pentecostal churches.

Since the founding of the Assemblies of God in 1914, world evangelization has been basic to its self-understanding and mission to the world. As its missions enterprise developed in the succeeding years, important foundations were laid which contributed to its remarkable growth after 1960. These include: (1) the ardent Pentecostal belief that the apostolic signs and wonders of the Holy Spirit will follow the proclamation of the gospel, (2) the application of indigenous church principles will result in the planting of New Testament churches, (3) the training of national leaders must receive high priority, and (4) the popular support of the home churches must be nurtured and efficiently channeled.

The work of the Holy Spirit in the missionary task is seen in the impulse given to sharing, to compassion and empathy, to reconciliation among many different groups, and to a hope which embraces economic, political, social and spiritual levels. Such a vision markedly contrasts with that of the early conquistadores who came to the New World in search of a Utopia and an earthly paradise.

God's Spirit has worked in China to promote a resurrection of Christian churches. This miracle of God's grace is cause for praise and prayer. Chinas Christians continue to have many needs: more trained leaders, particularly for rural congregations, freedom from control by leftist elements, and wisdom for new directions in the future.

God's Spirit is working in China, as in all of the world, in a much more comprehensive way than we usually think. The Spirit is working in the Chinese modernizing process, particularly as this takes place within the matrix of China's cultural tradition. As Christians we are called upon to work with others in helping to produce a better, more just and sustainable earth for all of God's creation.