Global Pentecostalism by Miller and Yamamori – My Reflections

Chp. 1
This chapter presents a phenomenological survey of Pentecostalism, tracing its history, articulating its forms and "orientations" (primary theological/ministerial concerns), and dispelling myths about Pentecostalism with current research. Pentecostalism, unlike other Christian traditions, includes practices of healing and other miracles, which has a large pull on those in the third world coming from religious traditions that include shamanism. However, I might include that the miraculous is not only a pull for those with supernatural beliefs, but also for those with atheistic beliefs. When a person witnesses a miracle that contradicts a mental paradigm, one is forced to rework his / her thinking. In order for Christianity to prove itself in the upcoming decades, Christians must be performing miracles.

Chp. 2
Pentecostalism, although in the past focusing more on individual salvation and the lives of its adherents, is now addressing the pre-Christian world as "Christ's hands" with "no strings attached." Thus, Pentecostals (particularly "Progressive") are increasingly feeling the need to go beyond overt evangelism in order to be servants to those that are suffering. Christians do well to display the love of God in both word and deed.

Chp. 3
One of the groups targeted for service by Pentecostals are children and young adults. Programs are created by Pentecostal groups that provide care and safe places for children and young adults to go. These places function as either an extension of, or in some places they serve as the only family these children and young adults have. From a soteriological standpoint, these groups of people are important to target and display Christ's love because they have minds that are more malleable and likely to accept Christ.

Chp. 4
This chapter continues to look at case studies of ministries that are bringing about societal transformation. As secular researchers, they cannot conclude that the Holy Spirit is an actual force bringing about the transformation being witnessed in these communities, but they do not disclude the possibility either, given the fact that a lot of the claims being made do not seem possible without some sort of divine intervention.

Chp. 5
In this chapter the authors look at elements of Pentecostal worship and prayer, as well as attempt to interpret the fantastical manifestations they witnessed in these worship settings and the claims made by those worshipping. Suffice to say, it is in these intimate settings that the most supernatural phenomena occurs and the greatest individual transformation takes place. So, as ministers attempting to bring societal transformation, we must remember that societal transformation begins with individual transformation, and that process begins in the place of worship and prayer.

Chp. 6
Is upward social mobility a consequence of the Holy Spirit? The authors seem to think that certain Pentecostal behaviors might contribute to upward social mobility, and I, for my part, agree with them. Taking religion seriously involves taking religious disciplines seriously, and a disciplined life can have its rewards.

Chp. 7
One phenomenon of Pentecostalism seems to be that it encourages empowerment of laity more than denominational variations of Christianity. When Paul discusses this in Ephesians 4:11-13, he says that empowerment of laity is to be a focus for all those in positions of ministry, making it sinful for those ministers who forcibly keep their members in submission or sinful for those who nearly completely bar their members from taking on greater ministerial roles themselves.