An Emerging Fourth Generation of Pentecostals

Those who work with the fourth generation of Pentecostals find that for some of the emerging leaders, loyalties to Pentecostal history and traditions are slight. For them the debate over tongues as the initial physical evidence of the baptism in the Holy Spirit is not over. Members of the fourth generation are not convinced that Pentecostalism is the “restoration” longed for by the nineteenth century revivalists. The more astute ask for a clearly articulated hermeneutic and a less ambiguous theological rationale for Pentecostal distinctives.

.

Those who work with “Generation Four” hear the challenges: “Show us how Pentecostal experiences make us any different from those in other churches. Demonstrate the relevance of Pentecostal teachings for a world in need.”

.

Likewise, the emerging Pentecostals are blasé about the polish and panache of “spectator church” (both local and electronic church). They crave involvement. They are willing to get dirty to make a difference in the world.
.
Obviously, this analysis of the Pentecostal Movement is overly simplistic. It does not take into consideration that there continue to be individuals experiencing radical conversion and “true believer” vitality. Neither does it acknowledge the global changes over the past 100 years. To understand adequately where the Movement is at, one should factor in the impact of the economic and geographical moves from an agrarian to an industrial to an information-based economy. One should analyze the sociological moves from Builders to Boomers to Busters to Generation Xers and now to Millennias.

.

It is also important to contemplate the effects of the philosophical shifts from Traditionalism to Modernism to Post-Modernism to Digitality. The religious influence of the Charismatic renewal, the commingling of Evangelicals with Pentecostals, the embarrassment of prominent Pentecostals, and the political Religious Right all need contemplation. With more space, one should evaluate the significance of women’s issues, race relations, immigration, the media, and the availability of modern medicine.
.
How will Pentecostal leaders respond to the current situation? Will they legislate loyalty to the institution? Will they develop a bunker mentality—hunkering down to await the assault of the “barbarian hoards” of the fourth generation? Will they compromise standards and relinquish distinctives to hang onto the bodies, budgets, and buildings that give the appearance of success? History demonstrates the ineffectiveness of institutionalism at perpetuating movements.
.
Where then does the Pentecostal Movement turn? Must it adopt what Brian McLaren calls “an anarchist ecclesiology”? Must the Church be demolished and rebuilt from scratch every hundred years or so? Is there another alternative?

.

Can the Church periodically sort out and cherish the non-negotiables of the faith? Can it discard, replace, or upgrade the obsolete or superfluous traditions and structures?

.

Can the Church insure that all generations have the opportunity for radical conversion and for the Holy Spirit to “pour new wine into new wine bags” (Matthew 9:17, NCV)?

.

Surely, with God’s help it can.