How has Pentecostalism grown from a small movement based in California in 1906 to a worldwide phenomenon, now numbering approximately 500 million? Anderson (professor of Global Pentecostal Studies at the University of Birmingham) contends that is in part due to the understanding of early Pentecostals regarding their movement as a ‘fire’ that would spread across the earth in the latter days (3). Within this book, Anderson seeks to analyze the processes and implications of these ‘spreading fires’. Anderson notes that little attention, unfortunately, has been given to the theology, praxis, and method of early Pentecostal missionaries, and seeks therefore to explicate these notions in this text.
This text is premised upon the idea that the present proliferation and expansion of Pentecostalism, as well as its inherent character, are a direct result of the fundamentally missional nature of Pentecostalism. Within this text, Anderson traces some of the features of the history, story, theology, social structures, and patterns of early Pentecostal missions, so as to better understand the present situation of Pentecostalism. This book is divided into three parts. In the first part of the book, the historical, theological, and social context of early Pentecostalism is discussed. Within this first part of the book, the precursors to the Pentecostal movement are addressed. Moreover, this first part includes a deeper exploration of the dynamic impetus for the growth of American Pentecostalism: the Azusa Street revival of 1906-1908. The chapters within this first part, collectively, elaborate upon Pentecostal theologies of mission based upon Spirit baptism.
In the second part of this book, detailed analysis of the spread of Pentecostal missions in three continents prior to World War I is explicated. Included within this portion of the text is an examination of the expansion of Pentecostalism in both India and China. Additionally, included herein is an examination of the growth of Pentecostalism in Africa and the Middle East. The third part of the book is focused upon Pentecostal mission theories and practices during the twentieth century. This portion of the book includes a chapter depicting the priority of evangelism, as well as healing, due the focus placed upon the teaching of the premillennial return of Christ. Moreover, the religious and socio-political sphere of Pentecostalism is addressed, as well as the imperialistic nature of some missionaries within the movement. Importantly, this section underscores the indispensible role of women within early Pentecostalism and its missionary endeavors. The book closes with reflections upon the lessons learned from the missionary nature of early Pentecostalism.
This text is influenced by postcolonial approaches to the study of pentecostal history, and as such, it therefore attempts to explore unconscious areas of cultural bias in the writings and actions of western missionaries. One sees a similar approach in Global Pentecostalism: The New Face of Christian Social Engagement, by Donald Miller and Tetsunao Yamamori (University of California Press, 2007). Moreover, Anderson is an insider to the pentecostal movement, by his own admission (8), since he has been a charismatic Christian the entirety of his adult life. Thus, there is an explicit bias throughout the pages of this text. With these caveats aside, however, I strongly recommend this title to those interested in Pentecostal and charismatic studies.
Bradford McCall
Regent University, Virginia Beach, VA