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Innovative Home Models caring for Orphans and Seniors

I was inspired while reading in Global Pentecostalism: the New Face of Christian Social Engagement by Miller and Ymamori about the Kampala Pentecostal Church in Uganda who developed an innovative model to take care of hundreds of orphans (Miller and Ymamori 2007 p 68). The AIDS crisis in Uganda has created 2 million orphans. This type of problem is usually solved by generous families adopting relatives or non-relatives into their families. This method has become saturated by the sheer number of orphans which has caused a growing large number of abandoned street children.

The Kampala Pentacostal Church responded to this problem by building small villages with newly constructed homes that can accommodate eight children managed by a single mom who has dedicated herself to raise these children. Fathers from the church adopt a home and commit themselves to visit once a week to help the children have a father influence in their lives. The program started in 1992 and now there are three villages. One village serves over 200 children.

This model is good example of innovating beyond the normal orphanage model of housing hundreds of children under one roof. Faith based NGOs are making a difference by innovation applied to social needs.

Another innovative model I have come across is the Green house Model which cares for older adults who need around the clock nursing services. Many faith based NGOs are adopting Dr. Bill Thomas’ work who is transforming traditional Skilled Nursing Facilities. Dr. Bill Thomas wanted to create a paradigm shift to change the way traditional Skilled Nursing was done – taking care of older adults in a hospital setting usually with two people in a small room with usually around 100 older adults under the same roof.

Dr. Thomas had worked with many Skilled Nursing residents in the past and wanted to change the sterile and lonely environment to a home environment. He created a home environment where each home is designed for 10-12 residents, keeping it flexible and maintaining a warm feel. The comfort of private rooms and bathrooms are combined with the family-like atmosphere of open common spaces (thegreenhouseproject.org).

An innovative staff model gives residents four times more contact and reduces staff turnover. The employees are trained to run the home like a family would. The employees rotate responsibilities of cleaning rooms, cooking meals and caring for residents. Residents become voting members of the small family community to help make decisions around activities, meal preferences and governance.

The family model orphanage and greenhouse model serving older adults truly represent innovative paradigm shifts that are making a difference.

MILLER Donald E., YAMAMORI Tetsunao. Global Pentecostalism: The New Face of Christian Social Engagement. Los Angeles: University of Los Angeles Press, 2007

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Who am I?

While it is true that Pentecostalism is growing, it is doubtful whether their social engagement is increasing in proportion as claimed by Miller and Yamamori in their book Global Pentecostalism: The New Face Of Christian Social Engagement. I found myself floundering a bit in my attempt to identify the central thesis that Miller and Yamamori after their extensive research are trying to put forward. That Pentecostal churches are growing all over the world and that the strength of Christianity has shifted to the global south to Africa, Latin America and Asia is a proven reality. The extensive research and study that they have done including the ground covered is certainly commendable. Further their work clears the air as regards a lot of misunderstanding and prejudice against Pentecostalism. However their thesis in this particular case is fragile.

A closer look at several of the social ministries that Miller and Yamamori site in their book are those started by dynamic and visionary individuals as a response to needs that have touched their hearts. They have been supported in their cause by Pentecostal churches and individuals who would claim allegiance to Pentecostalism. It cannot be argued that this is a theological response to social need necessarily from a Pentecostal standpoint. Clearly several of these leaders are supported by non Pentecostals as well.

What would determine the increase of social engagement of the Pentecostals is the commitment to and social engagement of local Pentecostal churches as part of their life, ministry. Regardless of the contexts, it has to be their response based on Faith and Theology. This is the benchmark not only for the Pentecostals but of any church or any individual Christian.

Further, the indigenous church worldwide, especially in the global south is experiencing a phenomenal growth. Roger Hedlund from his study and research points out that these indigenous movements are from among people of ‘little traditions’ and ‘fringe sections’ (Hedlund 2000, 3). They are attracted to the freedom and liberty that the Gospel brings. Their new Christian faith is expressed in local cultural forms that resemble the patterns of the New Testament Church in both form and function. They do not fall within the narrow confines of Pentecostalism in that sense. They are part of a new wave that is sweeping across the nations.

While they may not essentially be Pentecostal or charismatic according to early definitions, they tend to get categorized as Pentecostal on account of their free and unstructured local expressions of worship, form and function. Interestingly Miller seems to substantiate this theory: “Neo-Pentecostals, as we have seen, are often the first people to incorporate aspects of contemporary culture into their worship and managerial style. It is the mainline churches that seem to be in a time warp, singing the same old songs, following the same old liturgy, and working in ossified bureaucratic structures.” (MILLER Donald E. 2007, 211)

The words Pentecostal and Charismatic are not as definitive now as in the past. The Pentecostal movement was clearly identified with ‘glossalalia’ – the speaking of tongues and the Charismatic movement with the ‘charismata’ - the exercise of the spiritual gifts. Pentecostalism as we come to understand from Miller and Yamamori have broken out of such traditional narrow definitions to broader descriptions that include most of the rapidly increasing non-traditional churches as compared to the so called mainline structured churches. I lift up my hands and praise the Lord when I worship and intentionally nurture and exercise my spiritual gifts; but I have not been endowed with the gift of tongues. Who am I?

Whether it is named, Neo, Progressive, Popular or Contemporary, does Pentecostalism have resemblance to the reformation movement? Could it be seen as a new reformation movement radically taking the Church back to its New Testament Roots, both from a spiritual as well as a social standpoint?

Hedlund, Roger E. The Quest For Identity - India’s Churches of Indigenous Origin. New Delhi: ISPCK, 2000.

MILLER Donald E., YAMAMORI Tetsunao. Global Pentecostalism: The New Face Of Christian Social Engagement. Los Angeles: University of Los Angeles Press, 2007.

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Who am I?

Hedlund, Roger E. The Quest For Identity - India's Churches of Indigenous Origin. New Delhi: ISPCK, 2000.

MILLER Donald E., YAMAMORI Tetsunao. Global Pentecostalism: The New Face Of Christian Social Engagement. Los Angeles: University of Los Angeles Press, 2007.

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Handing It Over

I was 21 years old, wet behind the ears and had no idea what I was doing in ministry. Just three weeks before I was pursuing a job in healthcare, now through a crazy turn in events I found myself serving as a summer missionary for a local inner city Youth For Christ. The Executive Director and then personal mentor pulled a little school desk into his office, butted it up against his desk and told me it was mine. What he said next has stuck with me for years, "Everything I do, you will do... Everything I see, you will see... Everywhere I go, you will go..., that's how you learn! Oh, and by the way, the Senior High Ministry is now yours". It wasn't long into my time serving alongside Jerry that I began to understand his passion for discipleship and flat level leadership.

This past week while reading Global Pentecostalism: The New Face of Christian Social Engagement by Donald E. Miller and Tetsunao Yamamori I was struck by the fact that most successful Pentecostal churches have a relatively flat organizational structure. For most pastors in these churches, they do not measure their success by their own self importance and indispensability; rather the pastor's mission is to nurture the gifts of others, to train people who could take his or her place and who could replicate the ministry by planting other churches. During my reading three key themes emerged in relation to handing over ministry well.

Three Keys

Handing it over takes humility... Without humility very few movements of God happen, if at all. Humility is the foundation for God and others to be present in a broader movement of His spirit. According to Miller and Yamamori, pastors with excessive charisma actually create a dilemma for themselves and their congregants, mainly because their people are often attracted to them rather than God or even the vision of the church.

Handing it over takes development... When we develop we become others oriented. To not be others oriented in life and ministry can in it's extreme be somewhat narcissistic. In developing others we capture the New Testament fulfillment of the Great Shema being played out in Mark chapter 12. Which, as Jesus stated is loving God and loving your neighbor as yourself. When we develop others, we participate in the equipping of the broader kingdom. Our very actions display a gospel centric message which is on display for those we are entrusted to serve.

Handing it over means releasing well... Jerry would often say, "We don't measure success based off numbers or numeric growth, but rather by the amount of individuals we disciple and release. Healthy ministry develops individuals and then releases them to the broader kingdom." It was during these years that God formed in me a desire to release well. Holding on to others often truncates their personal and ministerial growth as well as cuts off the natural seasons of your own ministry. When we fail to release, we make ministry about us, failing to trust God in faith for our very own needs.

Coming Full Circle

In those early days, I spent two years with Jerry. He taught me much about myself as well as how to care for and minister to others. When the time came, he released me well. In fact, he was one of my biggest supporters. 20 years later, I am now 41 years old. Jerry is still the Executive Director of Lebanon Valley Youth For Christ, making disciples and releasing well. He is also one of my most valued Adjunct Professors on my teaching team at the college. Technically, he now works for me, but I and the rest of my team learn from him every day. Alongside pouring into our student ministry team, Jerry is still investing into our young undergraduate students, developing and handing over wisdom to the future generation of ministry leaders.

I am deeply thankful for his model of this principle in my own life.

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Who's Afraid of Pentecostalism?

A Personal Journey

I grew up in Bible and Baptist churches, so I never knew a Pentecostal growing up. They were strange people who did strange things, and we knew to avoid them. My senior year of college (where I had been involved in Cru) Chi Alpha (the campus ministry of the Assemblies of God) started up. There was tension. For me the idea of Pentecostals among the urbane and wealthy of SMU seemed anachronistic.

But, things change. While attending a Presbyterian church, I met pastors who spoke in tongues, and held a weekly healing service. I attended a traditionally “dispensationalist” seminary which allowed Pentecostal and Charismatics to attend, and where most of the theology and missiology professors were highly complementary of global Pentecostalism. We read about Pentecostal theology and praxis side by side with Liberation theology. On trips to Cuba I met and became great friends with Pentecostal pastors. I marveled at their love of Jesus and people, and their stories of healings and exorcisms, and was witness to more than a few very interesting experiences.

The very same Chi Alpha group at SMU eventually partnered with our Presbyterian church to serve and love international students. Our church was doing the Alpha course, and Chi Alpha began funneling interested international students to the course. There I made a friend from India named Shomik. Shomik was getting his masters in engineering and had gained a curiosity in Christianity. He enjoyed the Alpha group and we often met up for lunch to discuss issues of faith and spirituality. At one lunch he explained how he had once been near death, and his parents had prayed to a local Hindu deity and he had miraculously been healed. He asked me what I thought about this and how this fit into my view of the world and Christianity. I was a bit dumbfounded in my Western, secular assumptions. Shomik then went onto explain that his friends in Chi Alpha and in the AG church he frequented had explained that he had probably been healed by a demon.

I am still convinced that much of the church in the West is not ready or willing to answer Shomik’s question. Somewhere we have missed something, and at a very fundamental level are still not able to answer many of the world’s very real and global questions.

A Global Movement

David E. Miller and Tetsunao Yamamori in Global Pentecostalism: The New Face of Christian Social Engagement assert that global progressive Pentecostalism is a serious agent of social change and movement in the postmodern/global world. Their research alludes to the reality that the rapid rise of global Pentecostalism is one of the most under reported and underappreciated stories of the 20th and 21st centuries. Most Westerners still haven’t a clue of the seismic shifts occurring, too mired in their colonial (a tension of guilt and superiority) and secular mindsets. Sociologist Peter Berger however supports Miller and Yamamori, seeing Pentecostalism as one of the primary and emerging forces of global culture. Here Miller and Yamamori make the case through abundant first hand experiences and research that this global culture is highly engaged in attempting to transform their cities and nations through a connection of powerful worship and Jesus centered Holy Spirit guided spiritual power that then plays out in being the hands and love of Jesus to transform lives and possibly even entire societies. What unfolds is a diverse and complicated movement with no center or organizational structure which is truly dealing with our postmodern questions, the connection of spiritual and the physical, the problem of personal evil, the great mass of poverty and the crisis of identity, not to mention the very real world of spirits that much of the world lives with.

Much of the mainline, institutional church of the West of course has discarded these questions. They have accepted the duality of modernity, and cast off confidence in the gospel and the power of spiritual transformation to make a difference. Miller and Yamamori make the observation that: “Pentecostalism is a renewal movement. Without renewal movements, religion simply routinizes and dies as it becomes increasingly formalized.” (loc 2591) It is no secret that the church in Europe and some parts of America is in crisis. Possibly the routinization of that church has led us to fail to see the real questions and issues that people are dealing with in a global world. Perhaps we are so locked into our own myopic struggle and accommodation with secularism, consumerism, and entertainment, that we have lost some of our salt and light. Maybe we are too embarrassed to answer Shomik’s question. Perhaps this is why the poor chose Pentecostalism over the imposed structuralism of a very Western way of looking of the world in Liberation Theology.

Globalization, Global Church, Global Renewal?

For me global Pentecostalism and particularly the progressive kind, seems most to mirror Christ’s ministry and call. Focus on people. Love them, serve them, speak for those who cannot, reconcile them to God, cast out demons and evil, and preach the gospel and make disciples. Great Commission and Great Commandment living. GC Squared. Systems and structures will come and go, and there will always be injustice, but often what we mean for societal transformation is just the imposition of one new form of injustice over the older form. The call for revolution often only victimizes and consolidates one group while dehumanizing another. Global Pentecostalism holistic paradigm believes that if one heart can be transformed then so can a society. While they may not have changed the social structure of the majority world, they have only been at it for just a blink of time, yet they have transformed the micro-societies they inhabit. In the end, they may be the best hope.

In this sense, their global engagement may be a cause of renewal for the Western church as well. A call to renewal, and a call to confidence in the gospel as something that is worth preaching. A call to a reclamation of holistic ministry, and reengagement with the power of love and the Holy Spirit to transform the poor, the weak, the broken hearted, (and dare I say the rich?) not just through program and charity, but through our arms in embrace, our ears in hearing, and our lips in united praise. Global Pentecostalism just might save the Western church.

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Progressive Pentecostals on The March

Miller and Yamamori's book, "Global Pentecostalism: The New Face of Christian Social Engagement, is an encouraging read in the sense that it serves as a literary 'news cast' of sorts, giving the reader a multitude of updates on the many and various ways Pentecostals are engaging social ministries around the globe. The authors, on three separate occasions, state the thesis of the book and each time provide a nuanced flavor.

First thesis statement: "Given the moribund status of the Social Gospel movement and the declining influence of Liberation Theology, there is a breach to be filled, and our thesis is that this vacuum might potentially be occupied, at least in part, by Progressive Pentecostals." (1)

Second thesis statement: "In fact, the thesis of this book is that some of the most innovative social programs in the world are being initiated by fast-growing Pentecostal churches." (2)

Third thesis statement: "The thesis of this book is that Pentecostals are increasingly engaged in community-based social ministries." (3)

I find it difficult to see in any of the three thesis statements enough specificity to warrant the book. The content is encouraging as I stated above, but the thesis statements are not persuasive enough nor peculiar enough to justify the text. The authors paint with a wide brush; including faith expressions that are similar to the "progressive Pentecostals" they purport to study. Their definition belies that tendency, "we define Progressive Pentecostals as Christians who claim to be inspired by the Holy Spirit and the life of Jesus and seek to holistically address the spiritual, physical, and social needs of people in their community." (4). This definition could apply to many faith movements that would not want to be defined so closely to Pentecostals!

The real value of the book is the extensive research accomplished that stories the various ways that churches are engaging the social ills of their culture in four continents and twenty countries. (5) They examined a plethora of social ministries including: poverty, medical, economic development, substance abuse, physical abuse, sexual abuse, marital abuse, and others. I did appreciate the few findings mentioned by the authors. In contradistinction to liberation theology activities, they pointed out that the Progressive Pentecostals were more inclined to create new ways to engage social needs than simply to criticize or destroy those they do not appreciate (6). They also related how youthful their congregations were. (7). This is of particular value and interest. I wish that they had delved more deeply into the cause for this generational phenomena but they only related that the youth were activist in terms of their worship and more intentional to make lifestyle changes to engage their society for the cause of Christ.

I was very disappointed to read that in all of their travels to visit high power Pentecostal churches they only found one woman in charge. If the authors are right that this Progressive Pentecostal movement may fill the vacuum left by the proponents of Liberation Theology, it will certainly need to make room at the top for female leadership. Another observation I appreciated was that of the role of the Spirit in the movement. They write, "Pentecostals believe that the animating force in their lives is the Holy Spirit, the third person of the Trinity." (8). Certainly, an argument could be made that this is the central dynamic in the Pentecostal movement. Not that it does not exist outside the movement, but in the way that Pentecostals related every aspect of life to the transcendent activity of the Spirit of God.

Finally, the authors write, "the single most important element that empowers Progressive Pentecostals, the answer unequivocally is the energizing experience of worship." (9). I do not find this surprising though it is certainly not unique to Pentecostals. In congregations where there is a high percentage of youthful believers I would expect that dynamic worship is expected and common. Very little was mentioned about leadership development and nothing was written about discipleship or spiritual formation practices among the Progressive Pentecostals. I wish the authors would have given those topics more attention.

The many stories about the various social ministries are alone worth reading the book! The stories, however, could have been written about a number of other faith movements who honor the Spirit's leading and who engage in intense and expressive worship.

(1) Donald E. Miller;Tetsunao Yamamori. Global Pentecostalism: The New Face of Christian Social Engagement (Kindle Locations 65-66). Kindle Edition.

(2) Ibid. Kindle Locations 82-83.

(3) Ibid. Kindle Locations 2518-2519.

(4) Ibid. Kindle Locations 42-43.

(5) Ibid. Kindle Location 84.

(6) Ibid. Kindle Location 2551.

(7) Ibid. Kindle Location 2583.

(8) Ibid. Kindle Locations 2602-2603.

(9) Ibid. Kindle Location 2630.

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Social Pentecostals

I am Pentecostal, although I prefer the word Charismatic. Pentecostals have been known for their extreme emotionalism and demonstrative behavior, neither of which I am. The importance of God’s immediate presence expressed and sensed are part of how I relate to God. Our church history has been one in which we withdrew from the community and tried to keep ourselves pure from the world. We cared about people. We desired for them to “get saved”. But being involved in the community was not encouraged. This uneasy relationship with the city gave me a skewed view of living out the Christian life.

While this thinking still persists in some Fundamentalist Pentecostal churches, this is changing. The Gospel that cares for the whole person is being embraced. This last week I read Global Pentecostalism: The New Face of Christian Social Engagement. When two scholars go in search of churches that are the most socially engaged, they are surprised when they discovered 80% are Pentecostal. The shift from otherworld escape and seeing God’s Kingdom working on earth is a healthy shift. That is very heartening.

Many years ago one of our missionaries Mark Buntain went to Calcutta, India to start a new church. The conditions were deplorable. Quickly what he confronted was the severe poverty of the city. This he could not ignore. He realized that people were not open to the Gospel when they didn’t know where their next meal would come from. So he lobbied the Assemblies of God headquarters to start a feeding program. Later he launched a first class hospital and school. Although these ministries are thriving and endorsed today, they were resisted by those in the organization who thought the primary task of a missionary was salvation of souls and beginning churches.

I encountered this thinking from a missionary that I think may be one of those who resisted Buntain’s social efforts. He said if we help people out of poverty then they will not be receptive to the Gospel. When people prosper they tend not to desire God anymore. This does have some truth to it. When people prosper, they do tend to ignore God. But when I heard that I was incensed. I cordially disagreed. We did not support that missionary. I am so glad this trend is changing in my context.

Miller and Yamamori report how Pentecostal’s are moving beyond charitable giving to “explore development-oriented social ministries.” These churches are engaging in their communities need for basic human needs, emergency responses, education, medical, counseling and even economic development. What this book revealed is that the Pentecostal experience gave people a sense of power over their lives. Their encounter with God reordered their lives into productive ways of living. Young adults that were part of their worshipping communities found themselves in a place where they were more upwardly mobile. The energy of the Pentecostals is being unleashed in social ministries that care for their cities and empower the poor and weak to move out of their hard conditions. The examples in this book are not from the western world. But increasingly there is a new movement among churches, in general, in the U.S. for social engagement.

I have been engaged with an inner-city children and youth ministry. We bused hundreds of children every week to church to go to a children’s’ rally where the message of God’s love was presented. We visited the children’s homes during the week on a regular basis. We also and gave out food baskets at Thanksgiving and have hundreds (think 800 or so) Christmas gifts out ever year. But my spirit became restless with the bring them to church and entertain method of ministry. Something deeper needed to be done. I could sense that the very structure of the children’s lives and in fact the structures of the culture their lived in hindered our Christian influence. I have heard since then both positive and negative effects of that ministry in these now young adults. What was clear is that societal structures themselves needed to be changed. One church on its own couldn’t do it.

The questions I have for us is, “Will this new awareness of being social involved with our community help us see the structure of society as needing engagement as well as individual conversations? As Pentecostals are more involved in social work, we will need to pay attention to those faith traditions that have gone before us. Miller and Yamamori surface the question about how well we will be able to engage in practices that we can learn from other denominations. Will we seek to collaborate instead of dominate in our serving efforts?

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Social Pentecostals