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Teologa Pblica: Contributions to Public Theology from a Latina/o Pentecostal Perspective MC999 IS Final Paper

And Jesus said to them, Render to Caesar the things that are Caesars,

and to God the things that are Gods.

Mark 12:17

Prelude

There is no doubt that the Christian map has been remarkably transformed

by the exponential growth of the Pentecostal movement.1 The growing num-bers of Pentecostal adherents,2 especially in Asia, Africa and in Latin Ameri-ca, has called the attention of a variety of disciplines that are looking South

1 Though we can broadly describe the global Pentecostal movement as churches with a family resemblance that emphasize the working of the Holy Spirit, this papers focus-es on classic Pentecostals. According to Allan Anderson there are three main categories that are used to describe the global Pentecostal movement. He explains, Although not expressly stated, presumably Pentecostal here means classical Pentecostal; Charismatic, those who practice spiritual git s in the older Catholic and Protestant denominations (with Catholic Charismatics forming the great majority); and Neocharismatics, all others, especially the vast number of independent churchesperhaps two-thirds of the total. Classic Pentecostals are those churches and denominations that trace their heritage back to the early twentieth century revivals (specially to North America). Of the four movements characterized classic Pentecostals, the author of situates himself within the Holiness Pentecostal heritage. Yet, I will use Pentecostal throughout the paper instead of Classical Pentecostal. For an in-depth look a such nuances see, Allan Anderson, Varieties, Taxonomies and Definitions in Michael Bergunder et al., eds., Studying Global Pentecostalism: Theories and Methods, The Anthro-pology of Christianity 10 (Berkeley: University of California Press, 2010), 15.

2 According to Barrett et al., the number of identified Pentecostal where over six mil-lion. Moreover they projected that by 2050 there will be almost 8 million Pentecostals global wide. David B. Barrett, Todd M. Johnson, and Peter F. Crossing, Missiometrics 2008: Reali-ty Checks for Christian World Communions, International Bulletin of Missionary Research 32, no. 1 (January 1, 2008): 30.

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and Eastward in search of answers.3 Such growth has evidently stressed the missionary nature of Pentecostals.

Yet, this exponential growth has not presented itself without challeng-

es. As a lived religion, Pentecostals have relied predominately on oral and

narrative tradition. This is not to say that they have been oblivious to the

use of literature, however, worship (praxis) serves as the starting point of

their theological discourse.4 Therefore, one of the challenges is the skim availability of Pentecostal literature on faith and the public realm.

By nature, according to Allan Anderson, the Pentecostal movement is a

missionary force.5 Notwithstanding its missionary fervor, Pentecostal theolo-gy literature, especially in North America, has given more focus to the areas

of biblical studies and systematic theology, and overshadowed their missio-

logical proposals. In addition, the majority of the literature on missiology has

focused upon testimonies or monographs on salvation and evangelism, but

few have focused upon the relationship of mission and the public realm.6

3 For a interdisciplinary study of Pentecostalism see, Bergunder et al., Studying Global Pentecostalism.

4 Archer states the following, The early Pentecostal way of doing theology was ex-pressed by means of testimonies, songs, trances, inspired preaching and dance. These marginalized people were doing theology through narrative forms. Ironically, their way of doing theology was more consistent with the primary biblical way of presenting theology through narrative. For more see, Kenneth J. Archer, A Pentecostal Way of Doing Theology: Method and Manner, International Journal of Systematic Theology 9, no. 3 (July 2007): 306, doi:10.1111/j.1468-2400.2006.00244.x.

5 See Allan Anderson, Spreading Fires: The Missionary Nature of Early Pentecostal-ism (Maryknoll, N.Y: Orbis Books, 2007).

6 For a preliminary list of contemporary Pentecostal theologians engaging the theme of faith and the public realm see, Amos Yong, Discerning the Spirit(s): A Pentecostal-Charismatic Contribution to Christian Theology of Religions, 1 edition (Sheffield: Bloomsbury

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Pentecostal theology, influenced by a robust theology of sin, has

commonly overlooked the importance of constructing a sociopolitical dis-

course and a public intellectual. Nevertheless, this study seeks to propose

the following, if classic Pentecostal theology reinterprets its cosmology, not

through the lens of the doctrine of sin, but primarily through the doctrine of

the Holy Spirit, there are possibilities for a unique contribution within the ar-

ea of public theology.

The paper will follow the ensuing structure. The first section, Pentecos-

tals and the Public, will briefly present a historical-theological account of how

early and present Pentecostal engaged the public. This section highlights

that early Pentecostals had a more heightened sense of the public that latter

adherents. The second section will focus upon the paradigm shift that the

doctrine of the Holy Spirit brings when it informs the relation of mission and

the public realm. Special attention will be given to the importance of refram-

ing Pentecostal cosmology through Pneumatology. Finally, Latina/o \ Pente-

costals have raised one of the steady voices crying out from the wilderness,

living out the importance of the social engagement of the church within its

T&T Clark, 2000); Veli-Matti Ka rkka inen, Toward a Pneumatological Theology: Pentecostal and Ecumenical Perspectives on Ecclesiology, Soteriology, and Theology of Mission (Lan-ham, MD: University Press of America, 2002); VeliMatti Krkkinen, Pentecostal Theology of Mission in the Making, Journal of Beliefs & Values 25, no. 2 (August 2004): 16776; Ju-lie C Ma and Wonsuk Ma, Mission in the Spirit: Towards a Pentecostal/Charismatic Missiolo-gy (Eugene, Or.: Wipf & Stock, 2010); Amos Yong, In the Days of Caesar: Pentecostalism and Political Theology, The Cadbury Lectures 2009 (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 2010); Tony Richie, Toward a Pentecostal Theology of Religions: Encountering Cornelius Today (Cleveland, TN: CPT Press, 2013). This list excludes Latina/o Pentecostals theologians due to their centrality in the following sections.

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local community and region. Thus, drawing from a two Latino/a Pentecostal

theologians, this paper proposes the construction of a Pentecostal public

theology from a Latina/o perspective.

Pentecostals and the Public

Early Pentecostalism

Two common themes that weave across the Pentecostal spectrum are:

the baptism of the Holy Spirit and the doctrine of the last days. Though each

one has its uniqueness, they are seen as continual in nature. According to

Veli-Matti Krkkinen, Pentecostals cannot talk about baptism of the Holy

Spirit without crossing into eschatology. Moreover, he adds, both have

come to occupy the center of mission theology and mission motivation.7 Such understanding is derived from the way early Pentecostals interpreted

Joel 2. Early Pentecostals understood that the revivals of the early 1900s

where the fulfillment of Joel 2 and the latter rain, which followed the first

rain of Acts 2. Consequently, they described their experience as the begin-

ning phase of the immanent return of Christ.

The missionary zeal that Pentecostals developed in the early days of

the movement did not only thrust the pronouncement of the gospel into the

ends of the world. This is just one side of the story, one that has been well

7 Krkkinen, Pentecostal Theology of Mission in the Making, 170.

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documented and vehemently criticized from some sectors. Nonetheless,

there is consensus, among scholars who studied early Pentecostalism, that

even more, early Pentecostals also developed a critical character. For Wal-

ter Hollenweger, critical means to articulate a theology which expresses, in

a true biblical way, Gods interest and love in this world without giving the

convictions that God is always beyond our experiences of God.8 In other words, to receive the Holy Spirit was to move into compassion and service

towards others.9 Unfortunately, both, their orientation to preach the gospel to foreign lands and the external criticism, which rose quickly after the re-

vival, created much turmoil within the infant Pentecostal movement, and

overshadowed the social orientation of the movement.10 Pentecostals: Then and Today

In Mission in the Spirit,11 Asian Pentecostal theologians Wonsuk and Julie Ma make an interesting point regarding Pentecostals and mission. For

the Mas, due to the renewal orientation of the Pentecostal movement, their

missionary approach may take different forms (this is depending on the in-

8 Walter J Hollenweger, Pentecostalism: Origins and Developments Worldwide (Pea-

body, MA: Hendrickson Publishers, 2005), 202. 9 Anderson, Spreading Fires, 66. 10 For a detailed account see Bartleman and Chapter 3 in Anderson. Frank

Bartleman, Azusa Street (New Kensington, PA: Whitaker House, 2000); Anderson, Spread-ing Fires.

11 Ma and Ma, Mission in the Spirit.

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fluence that pre-existent movements had on them).12 North American Pen-tecostalism was much influenced by the Conservative wing of the Evangelical

movement. Consequently, Pentecostals did not only overshadowed some

unique socio-historical and theological roots, but they reinforced those that

where common between them and the Evangelical movement. Ma and Ma

state that product of such convergence was the heightened focus on soul

winning and eschatological urgency. Hence, any other activities that point-

ed to or had present connotations were not emphasized.13 In sum, faith be-came, primarily, a private matter that dealt with spirituality issues and did

not had any public importance.

Julie and Wonsuk understand that even though there are some com-

mon overtones within Pentecostals, they manifest three different types of

missional approaches. They described them in the following way. Mission as:

eschatological urgency; upward mobility; and integral justice.14 Eschatologi-cal urgency focuses upon the transformation of the soul and its prepared-

ness for Christs second coming. The Charismatic and Neo-Pentecostal

movements represent mission as upward mobility. Both have not only im-

pacted the poor and the marginalized (seeking to produce upward mobility),

12 An example of the pre-existent ties with established movements can be seen in

the history of the Church of God (Cleveland). See, Charles W. Conn, Like a Mighty Army: A History of the Church of God, 1886-1995, Definitve ed edition (Cleveland, Tenn: Pathway Press, 1994).

13 Ma and Ma, Mission in the Spirit, 56. 14 These are not fixed types (there is crosspollination among them), however they

serve as guiding maps. Ibid., 812.

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but also they have directly impacted the middle class. The third and final

type, integral justice, is described as the act of aiming at justice in social,

economic, political, racial, gender and environmental areas. For the Mas this

will require a quantum leap on Pentecostal mission thinking and practice.15 This is why it is so important for Pentecostals to intentionally accept the

challenge of theologizing not only biblically and systematically, but also pub-

licly informed. If mission, according to Anderson, is Pentecostalisms central,

most important activity,16 it is imperative for Pentecostals to seek both, the peace of the soul and the peace of the city.

The response that Jesus gave to the Pharisees and Herodians, which is

recorded in Matthew 21:22 and Mark12:17, has commonly been interpreted

by Pentecostals especially by Classic Pentecostal movement as a state-

ment for upholding the privacy of faith. In other words, what has politics to

do with Jerusalem?17 Consequently, this interpretation proposes a separation between the realm of the God and the realm of this world. In the surface

there is some validity to such statement. After all, the world we live in, is a

broken world, which is stark contrast of what God had intended. However,

the flip side of such interpretation argues in favor of a deist God who does

not intervenes in public or this-worldly matters.

15 Ibid., 10. 16 Anderson, Spreading Fires, 65. 17 Borrowed phrase from Tertullian.

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It may be so that such interpretation is founded in a strong doctrine of

sin, which sees the world as a place of despair and of no good. Hence, the

immediate action is to withdraw from the world and wait for liberation upon

its destruction. Unfortunately, this line of thought may have some tenden-

cies towards a gnostic pronunciation rather than a Christian discourse.

Regardless of being portrayed rightly or not as escapist and anti-

cultural, I believe that Pentecostals can (re)construct a unique Public dis-

course by developing it through the doctrine of the Holy Spirit . It has been

argued that due to the emphasis on premillennial doctrine, Pentecostals be-

came escapist and alienated from social justice. However, Krkkinen under-

stands that the lack of recognition from outsiders (or insiders) does not

mean that Pentecostals are oblivious to social concern. On the contrary,

Although Pentecostal mission is focused on evangelization; it is not to the

exclusion of social concern and never has been so.18 I believe that Krkkinen is correct when he states that it is not to the

exclusion of, however, I also believe that is correct to say that Pentecostal

theology especially in North America did not emphasized and further de-

velop the theme of social justice as other Pentecostal theological themes.

18 Veli-Matti Krkkinen, Are Pentecostals Oblivious to Social Justice? Theological

and Ecumenical Perspectives, Missiology 29, no. 4 (October 1, 2001): 488.

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Fortunately, a sector of contemporary Pentecostal scholarship has been re-

surfacing such important theme.19 Hence, there is hope. Reframing Pentecostal Public Language

It is my understanding that Pentecostals have, within their history and

theology, a language that is capable of making a unique contribution in the

area of public theology. However, I also believe that such contribution will

require first, a paradigm shift in their cosmology. Amos Yong concurs with

Ma and Ma when he states that a large sector of Pentecostals aligned with

the white-dominated evangelical movement that came into organizational

prominence in 1942 with the establishment of the National Association of

19 The following is a selected list of Pentecostal scholarship dealing with theme of so-

cial justice. Eldin Villafae, The Liberating Spirit: Toward a Hispanic American Pentecostal Social Ethic, (Grand Rapids, Mich: W.B. Eerdmans, 1993); Amos Yong, Discerning the Spir-it(s): A Pentecostal-Charismatic Contribution to Christian Theology of Religions, 1 edition, (Sheffield: Bloomsbury T&T Clark, 2000); Jay Beaman, Pentecostal Pacifism: The Origin, Development, and Rejection of Pacific Belief among the Pentecostals, Reprint edition (Eu-gene, OR: Wipf & Stock Pub, 2009); Amos Yong, In the Days of Caesar: Pentecostalism and Political Theology, The Cadbury Lectures 2009 (Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 2010); Geoffrey W. Sutton and Martin William Mittelstadt, Forgiveness, Reconciliation, and Restoration: Multidisciplinary Studies from a Pentecostal Perspective (Eugene, Or: Wipf & Stock Pub, 2010); Nimi Wariboko, The Pentecostal Principle: Ethical Methodology in New Spirit (Grand Rapids, Mich: Wm. B. Eerdmans Publishing Co., 2011); Paul Alexander, Christ at the Checkpoint: Theology in the Service of Justice and Peace (Eugene, Or: Wipf & Stock Pub, 2012); Paul Alexander and Stanley Hauerwas, Pentecostals and Nonviolence: Reclaim-ing a Heritage (Eugene, Oregon: Pickwick Publications, 2012); Daniela C. Augustine, Pente-cost, Hospitality, and Transfiguration: Toward a Spirit-Inspired Vision of Social Transfor-mation (Cleveland, TN: CPT Press, 2012); Daniel Castelo, Revisioning Pentecostal Ethics - The Epicletic Community (Cleveland, TN: CPT Press, 2012); Jay Beaman, Brian K. Pipkin, and Foreword by Titus Peachy, Pentecostal and Holiness Statements on War and Peace: (Pickwick Publications, 2013); Steven Bouma-Prediger, Blood Cries Out:Pentecostals, Ecolo-gy, and the Groans of Creation, ed. A. J. Swoboda (Pickwick Publications, 2014); Nimi Wari-boko, The Charismatic City and the Public Resurgence of Religion: A Pentecostal Social Eth-ics of Cosmopolitan Urban Life (New York, NY: Palgrave Macmillan, 2014).

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Evangelicals.20 Consequently, Pentecostals domesticated (the Holy Spirit) by the prevailing evangelical theological framework,21 standing distant from the unique social character of the movement.22 Thus, both Yong and Ma and Ma, are challenging their own movement to recover their unique and distinc-

tive missional theology.

More than being a criticism to the Evangelicals, this is a wake-up call

to Pentecostal themselves. Pentecostals are not evangelicals with an addi-

tive, on the contrary; Pentecostals need to bring their unique voice. In words

of Kenneth Archer, Pentecostalism is not an an Evangelical tradition first

and foremost with the additional distinct doctrine of the Baptism in the Holy

Spirit with the initial evidence of speaking in tongues,23 to accept such statement is to exclude aspects of Pentecostalism that are essential to its

identity and undermine its capability to present an authentic Pentecostal

theology.24 In this regard, Pentecostal cosmology has been greatly affected by a

robust doctrine of sin (which in part is due to the influenced that pre-

existent movements had on Pentecostals). As a result the world is seen,

primarily, as a place of evil that will be destroyed and as a space from where 20 Amos Yong, What Spirit(s), Which Public(s)? The Pneumatologies of Global Pente-

costal-Charismatic Christianity, International Journal of Public Theology 7, no. 3 (July 2013): 251.

21 Ibid. 22 For an in-depth look at Yongs proposal see, Ibid. 23 Archer, A Pentecostal Way of Doing Theology, 303. 24 Ibid., 304.

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Christians need to be separated. Such view of the world impedes Pentecos-

tals from engaging the public. Yet, to reframe Pentecostal cosmology, pri-

marily through the lens of the doctrine of the Holy Spirit, does not mean the

undermining of doctrine of sin, but it means to be faithful to early Pentecos-

tal imagination and a way forward in the process of contributing a distinctive

voice that will open avenues for the public engagement.

Ma and Ma are once again helpful. For them, Pentecostals will not be

capable of overcoming the blind spots in their missional theology, until they

refocus on the importance of the Holy Spirit work in creation.25 One those blind spots are the social and the public realms. In like manner, Krkkinen

understands that creation has been neglected by Pentecostal,26 and in or-der to develop a sound Pneumatological missiology such theme must be-

come central.

Latina/a Pentecostals and the Public

Our social realities are the prism by which all theologies are construct-

ed. In other words, our reading of scripture and the theology that springs

out of that reading is socially informed. Instead of moving away from such

reality, we have to embrace it.27 Thus, this may be the reason why non-

25 Ma and Ma, Mission in the Spirit, 17. 26 Ka rkka inen, Toward a Pneumatological Theology, 202. 27 James H. Cone, God of the Oppressed, Rev Sub edition (Maryknoll, N.Y: Orbis

Books, 1997). In this work, which follows two previous monographs, Cone underscores the importance social-historical reality of theologian as s/he develops their theology.

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dominant groups within the Pentecostal movement (e.g., blacks, women,

immigrants and non-Westerners) have been more open to call for a Pente-

costal public language. The rest of this paper will highlight the contributions

of two Latina/o Pentecostals, Miriam Figueroa Aponte (Puerto Rican) and Da-

ro Lpez Rodrguez (Peruvian).

Before looking at their unique contributions, let me briefly comment on

their common threads. First, their theological argument flows from their un-

derstanding that the Triune God is the creator of the world and regardless of

our present brokenness, he created us to experience shalom. Second, their

theological argument flows from their personal/communal experience of be-

ing baptized in/with the Holy Spirit. The third is the centrality of the undeni-

able calling of the Pentecostal community to accept her prophetic nature.

The fourth and final is the importance of manifesting the public character of

Pentecostalism. These are not isolated compartments, but are integrated

characteristics.

Pentecostals and Gender

Speaking specifically about the Puerto Rican gender reality, Miriam

Figueroa-Aponte states, it has always been an important issue in the lives

of Puerto Ricans; surrendering was part of our mindset. Thus, women,

although allowed to engage in some areas, were excluded from administra-

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tive positions.28 Consequently, these issues of inequality have inspired post-colonial readings of scripture, bringing with them new biblical and theological

interpretations that are engaging mission in a fresh form. Figueroa is a vivid

example.

Figueroa-Aponte is a Puerto Rican pastor, educator, missionary, social

activist and theologian, committed to the issues of gender and inequalities

among Latin American women and other minorities. As a Pentecostal,

Figueroa-Aponte seeks to present a Puerto Rican pneumatological model

that develops a conscience of oppression among women in order to con-

struct a [Pentecostal] theology that brings justice and promotes equalities

for them.29 Inequality and gender issues, according to Figueroa-Aponte, need to

be treated theologically. In other words, though it is manifested in a struc-

tural form, the root of inequality is a product of bad theology. She explains;

it was (and still is), the breath of God, his Holy Spirit, the one who breathed

life into the created order. Thus, all humanity shares the same nature.

Moreover, regarding the place of women in Gods mission, Figueroa-Aponte

28 Miriam Figueroa, Pentecostal and Female in Puerto Rico: Rising all to Pursue a

Call, in Jeanne Stevenson Moessner and Teresa Snorton, eds., Women out of Order: Risk-ing Change and Creating Care in a Multicultural World (Minneapolis: Fortress Press, 2010), 195.

29 Miriam Figueroa, Aportaciones de Una Teologa Mujerista Pentecostal a La Iglesia de Dios, Unpublished manuscript (Carolina, PR, 2013), 1.

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adds, also this same Spirit has given us gifts in order to serve in whatever

mission the Lord appoints us.30 Figueroa-Aponte seeks to convey her message through a contextual

discipleship. On one hand, Figueroa-Aponte is appreciative of the missionary

effort by North American missionaries; however, she understands that what

they left was a foreign model. Hence, Latin Americans (Puerto Ricans in her

case) need to reconstruct and reinterpret what was left behind.31 There is the imperative need of approaching scripture from the view of the one who

seeks freedom. The local church, according to Figueroa-Aponte, is the start-

ing place. Justice for women [and the marginalized] should become a reali-

ty inside the church as a model for the rest of the society and not the other

way around.32 Thus, if the church came to life through the divine interven-tion of the Holy Spirit, she should model its source of life.

How does this missional discipleship respond to issues of inequalities

and gender? Figueroa proposes a threestep systematic model, which oper-

ates as a constant cycle. The first one is conscientization. Through consci-

entization the person becomes aware of the reality that is living. Until there

is no realization of a need, it is difficult to desire a new way of living. Thus,

missional discipleship works in cooperation with the person or community.

30 Figueroa, Pentecostal and Female in Puerto Rico in Moessner and Snorton, Wom-

en out of Order, 196. 31 Ibid., 201. 32 Ibid., 197.

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The second step is the rereading of scripture. Figueroa-Aponte underscores

the importance of the Bible for Pentecostal spirituality. Thus, every theologi-

cal enterprise must hold up-close the Word of God. Concerning this second

point, Figueroa-Aponte added, Rethinking of ideas, both theological and cul-

tural, must be articulated in order to promote understanding. Understanding

is a key element for respect, which in turn will impel action towards jus-

tice.33 The final step is, reconstructing our theology. The act of reconstruc-tion relies upon constant reflection and praxis guided by the Holy Spirit and

affirmed by the hermeneutical community. This is where some concerns may

be raised. Some may interpret that Figueroa-Apontes theological recon-

struction is strictly within the women or marginalized community. Yet, her

silence regarding testing her reconstruction with other theologies does not

mean that she will not consider broadening the hermeneutical community.

She is clear in stating that equality and gender it is not only an issue of

women, but also an issue for the men and the whole church.

Pentecostalism and Socio-Politics

Pentecostals have been criticized for their eschatological urgency;

making them become silent or alien to this-worldly issues and stressing the

importance of otherworldly matters. However, there has been a shift to-

wards the need of a public missiology that seeks to engage the socio- 33 Ibid., 199. Elsewhere she expands, Justice means that women shall be considered

as equals, that their efforts and works are recognized and appreciated, and also that they are allowed to be part of the decisions made for the church. Ibid., 200.

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political realm. Pentecostals in the Southeastern hemisphere have developed

a strong public and political presence.

Daro Lpez-Rodrguez a respected Latin American theologian, active

voice in social issues, local pastor and the National Bishop for the Church of

God in Per recognizes the shift that is taking place among Latin American

Pentecostal churches. Yet, Pentecostals cannot be complaisant, it is neces-

sary to continually reflect upon the social and political responsibility of the

Pentecostal churches.34 To accept this responsibility is to be defenders of

the human dignity.35 Thus, expands Lpez-Rodrguez, the defense of life

and the struggle for social justice are two legitimate forms of living in the

Spirit and concrete expressions of the social and political dimension of Chris-

tian holiness informed and modeled by the Spirit of life.36

The reason for affirming that Pentecostals should missiologically en-

gage the socio-political realm is due to the freedom that Pentecostals expe-

rienced in the God of life. For Pentecostals who have been liberated by the

God of life from the chains of oppression which had kept them bowed in

subhuman conditions, it should not seem strange to affirm that the defense

of the dignity of all human beings, as Gods creations, becomes a concrete

34 Daro Lpez Rodrguez and Richard E. Waldrop, The God of Life and the Spirit of

Life: The Social and Political Dimension of Life in the Spirit, Studies in World Christianity 17 (January 1, 2011): 2.

35 Ibid. 36 Ibid.

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way of living in the Spirit.37 Hence, for Lpez-Rodrguez, just as with

Figueroa-Aponte, to become part of the Pentecostal community does not

demand withdrawal from the society, but in contrast, a boundary crossing.

This means to move from el culto (church service) and engage with the re-

alities of the human society. In words of a fellow Pentecostal theologian, Eld-

in Villafae, to broaden the reach of the church and embrace the total social

order and its organizing institutions as legitimate arenas for a true holistic

Christian discipleship.38 The Pentecostal community, empowered by the Ho-

ly Spirit, is called to be an alternative society, a countercultural society, and

representatives of a new humanity in Christ.39

Much of Lpez-Rodrguez missional theology is based upon the Gospel

of Luke. For Lpez-Rodrguez, Lukes gospel presents the liberating mission

of Jesus of Nazareth as a paradigm for the individual and the collective wit-

ness of believers on all social frontiers and in all cultural contexts.40 Not on-

ly confronting the personal sin of the people, but likewise standing up

against the structures and institutions, which took advantage of the people.

Jesus mission was a problem for the established Jewish community.

Jesus association with individuals who were undervalued and excluded by 37 Ibid., 3. 38 Eldin Villafae, The Politics of the Spirit: Reflections on a Theology of Social

Transformation for the Twenty-First Century, Pneuma 18, no. 2 (September 1, 1996): 162. 39 Lpez Rodrguez and Waldrop, The God of Life and the Spirit of Life, 3. 40 Daro Lpez Rodriguez, The Liberating Mission of Jesus: The Message of the Gospel

of Luke, Pentecostals, Peacemaking, and Social Justice Series (Eugene, Ore: Pickwick Publi-cations, 2012), 2.

18

society also explains the reasons why the representatives of the Jewish soci-

ety saw the ministry of the Galilean preacher as a permanent threat to their

religious interest and their particular political interests.41 His very mission

was judgmental action towards the both the individual and the structure.

In sum, Lpez-Rodrguez challenges the church to accept Christs role.

As a church filled with the Spirit, we have to take the daily risk of being

publically identifying with the need of the society.42 For him, this is risk that

is rooted in love. The special love that God has for the excluded and the

scorned social sectors constitutes a constant missional challenge for the dis-

ciples of the crucified and risen Lord.43

Coda

The following paper has attempted to present what are the distinctive

contributions that Pentecostal theology can bring to this field of study? First

of all, I have argued that Pentecostal theology needs to stand as a unique

voice, and through its history and theological distinctive reaffirm their public

language. Second, I also stated that through a revision of their cosmology

Pentecostal public missiology could bring a Pneumatological insight that has

not been lacking. Third, such theological responsibility does not only fall in

the shoulders of the theologian, but as Figueroa-Aponte and Lpez-Rodrgez 41 Ibid., 20. 42 Ibid., 22. 43 Ibid., 24.

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affirmed, the local church, the Pentecostal community, is called to be an

embodiment of God to the world. Finally, the paper presented two concrete

examples of how Pentecostal scholarship is moving into a Public missiology.

Finally, the Latin American missional landscape is a fertile ground. Not

only that there is increasing room in terms of exploring new missional

themes, but there is also a need for fresh Latin American methodological ap-

proach to mission. May God move the hearts of the Pentecostal church to

live as a Pentecost community that embodies his presence publicly and con-

stantly.

20

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