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a contextual missiology of the spirit - eTheses Repository ...

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definition and <strong>the</strong> rich diversity <strong>of</strong> Pentecostalism (internal issues) as well as <strong>the</strong><br />

socio-religious and political contexts (external issues) are some key reasons for<br />

<strong>the</strong> identity issue becoming an essential concern.<br />

The reaction by many Pentecostals to Anderson’s Introduction to Pentecostalism<br />

is a clear indication <strong>of</strong> Pentecostal concern about identity. As Michael Wilkinson<br />

observes, <strong>the</strong> question <strong>of</strong> identity is a core issue in <strong>the</strong> book. 29 The response shows<br />

that Anderson’s research raised two major issues with regard to identity concern.<br />

The first issue is related to <strong>the</strong> regional representation <strong>of</strong> Pentecostalism. Joseph<br />

Castleberry, a reviewer <strong>of</strong> <strong>the</strong> book, argues that Anderson has not given<br />

satisfactory attention to Pentecostalism in many parts <strong>of</strong> <strong>the</strong> world. His treatment<br />

<strong>of</strong> Pentecostalism in Africa was appreciated, but o<strong>the</strong>r regions are not equally<br />

represented in his research. 30 However, as Anderson has responded,<br />

Pentecostalism in o<strong>the</strong>r regions like Asia is yet to be explored. 31 The second issue<br />

is related to Anderson’s inclusive and broad definition <strong>of</strong> Pentecostalism. 32<br />

Anderson defended his stance by stating that his ‘treatment <strong>of</strong> Pentecostalism is<br />

an attempt to be inclusive and intercultural in resisting exclusive, expansionist and<br />

Western-centred approaches.’ 33 As he has followed an inclusive definition, many<br />

indigenous revival movements as well as people have found <strong>the</strong>ir identity in<br />

Pentecostalism. However, sharing <strong>the</strong>ir Pentecostal identity with o<strong>the</strong>rs has<br />

created some uneasiness in several classical Pentecostals. All <strong>the</strong>se reactions<br />

clearly demonstrate that Pentecostals are concerned about <strong>the</strong>ir identity.<br />

29<br />

Michael Wilkinson, ‘When is a Pentecostal a Pentecostal? The Global Perspective <strong>of</strong> Allan<br />

Anderson,’ Pneuma 28, no.2 (2006): 278.<br />

30<br />

Joseph L. Castleberry, ‘History from Below Should be Fair to Missionaries Also,’ Pneuma 28,<br />

no.2 (2006): 271.<br />

31<br />

Allan Anderson, ‘The Hazards <strong>of</strong> Writing a Book on Global Pentecostalism,’ Pneuma 28, no.2<br />

(2006): 284.<br />

32<br />

Wilkinson, ‘When is a Pentecostal,’ 278.<br />

33<br />

Anderson, ‘Hazards <strong>of</strong> Writing,’ 284.<br />

51

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