Global Pentecostalism: The New Face of Christian Social Engagement. By Donald E. Miller and Tetsunao Yamamori. Berkley, CA: University of California, 2007. Pp. x + 261. $24.95.
Donald E. Miller is a professor of religion at the University of Southern California, and Tetsunao Yamamori is president of Food for the Hungry International. Together, they are involved in the Center for Religion and Civic Culture at the University of Southern California. In this book, the Miller and Yamamori assert that Pentecostalism, the fastest-growing religion in the world, is a complex social movement with many different strains composing it. This book distinguishes between several different conceptions of Pentecostalism, but focuses upon Pentecostal groups that have active social ministries.
As a result of four years traveling the globe conducting extensive on-the-ground research in twenty different countries, Miller and Yamamori have provided readers with a new term for the emerging phenomena that is the world’s most dynamic and growing religion: Progressive Pentecostalism. Miller and Yamamori are clear that their book is not to be misconstrued as a historical overview of Pentecostalism. Rather, Miller and Yamamori are explicit in their disclaimer that only growing, socially active, and self-supporting modern Pentecostal churches have been studied. As Miller and Yamamori note, less than ten percent of the world’s Christian population identified itself as Pentecostal in 1970, but by 2025 more than thirty percent of the world’s Christian population shall be Pentecostal in orientation.
Miller and Yamamori assert that the Progressive Pentecostal movement expresses a holistic understanding of their faith. According to Miller and Yamamori, holistic ministry is characterized by putting-to-the-test the claims of the Christian faith, as understood by Progressive Pentecostals. This holistic faith is not a purely cognitive act, then, but is also an affective and effective action. So then, this holistic faith, inline with the thinking of Marx, blunts the pain of poverty. More than that, however, this holistic faith also has an incremental impact upon its adherent’s social welfare. In addition, this holistic faith focuses upon human rights necessarily. Progressive Pentecostals, according to Miller and Yamamori, have a dizzying array of programs that can be ordered under mercy ministries, emergency services, education, counseling services, medical assistance, economic development, and policy change. The first end of this spectrum of programs focuses upon individual relief, whereas the later end of the spectrum deals with systemic change. Miller and Yamamori, then, make an important statement concerning the end goal of the Progressive Pentecostal movement: at the end of the day, while needs are indeed met, it is the desire of Progressive Pentecostals to end up changing the environment as well. Miller and Yamamori conclude in saying Progressive Pentecostalism is an important movement in the world today, especially since Liberation theology is apparently in decline. As they keenly acknowledge at the onset of the book, “while Liberation theology opted for the poor, the poor opted for Pentecostalism” (12).
Miller and Yamamori importantly dispel three common myths regarding Pentecostalism in general with this book: 1). Whereas Progressive Pentecostals believe fully in the deity – and present presence – of the Holy Spirit, their worship services are not as commonly marked by proverbial chaos as often claimed; 2).Whereas Progressive Pentecostals are often characterized as being of lower classes, socially speaking, the contrary is often more true; and 3). It is a misconception to think that Progressive Pentecostals are so heavenly-minded that they are useless upon earth, as the contrary is often more true: Progressive Pentecostals are at the forefront of socially benevolent programs.
With rich scenes from everyday life, the accompanying DVD gives an accurate portrait of the major social movement, and dispels many stereotypes about Pentecostalism. The DVD features actual instances of Pentecostal worship and social activism, as well as including several interviews conducted by Miller and Yamamori of Pentecostal pastors from around the globe. All in all, this book is important, informative, and entirely readable. The scope of the research of Miller and Yamamori is amazingly comprehensive, which leads the empirical data to be simultaneously wide-ranging and yet real-life like. The book is truly unequaled by other volumes covering Pentecostalism in its scope and extent.
This book is poignant for readers of Millennium Journal of International Studies for a number of reasons. For example, Pentecostal is becoming a pronounced global phenomenon (as the title forthrightly suggests). In fact, various scholars have projected that Pentecostalism is still in its gestation phase, insomuch as its best days (of growth, scholarship, etc.) are still ahead. As a result, facility in dealing with Pentecostalism – in its praxis-oriented nature, as well as its community-forming endeavors – is direly need by those at the forefront on international relations. Moreover, because Pentecostalism best days are before it and not behind it, and because Pentecostalism is inherently a trans-national and trans-continental movement, it is imperative for those who are concerned international relations attain an adequate understanding of the history, the present-day activity, and the future promise of Pentecostalism. It is for these reasons and more that I heartily recommend Miller and Yamamori for scholars of international issues (as it is full of data and research), as well as for interested laity alike.