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Theologically and ecclesiologically Roman Catholics and Pentecostals are in many ways diametrically opposed to each other.
The one is a highly structured, hierarchical church with a pronounced sacramental theology and a formal liturgy, while the
other is a lay movement, with spontaneous worship style,
nonwritten (oral) theology, and no international body to speak
for it.
Against this background, it is highly significant that the
Roman Catholic and Pentecostal participants came to agreement
on the theological and biblical basis of mission. The biblical basis
of mission is described in Final Report 1990-1997. The missionary
nature of the church and missionary intention of God is seen as
an overarching principle of both the Old and New Testaments
(no. 22), and mission is described in a holistic way. In accordance
with recent conciliar understanding, mission at its most fundamental level is described as missio Dei.
Both Roman Catholics and classic Pentecostals hold that the
incarnation of the Son of God has brought to the world a unique
revelation of God. They therefore place the core of evangelization in the person of Christ: "The content of the message of
salvation is Jesus Christ himself, the way to reconciliation with
the Father" (no. 23). Significantly enough, Final Report 1990-1997
quotes the Catholic mission document Evangelii nuntiandi (no. 5)
almost verbatim. The Holy Spirit, seen as the primary mover in
evangelization and salvation, is the dynamism "at work in the
internal building up of the church as well as in the work of
spreading the Gospel 'to the ends of the earth/ " 7
Contextualization
The relationship between culture and Gospel is extremely complex. Catholics and Pentecostals acknowledge that proclamation
and Christian lifestyle are always embodied in a specific culture.
Both accept also that there is considerable good in cultures,
notwithstanding the fact of humanity's fall from grace (no. 28).
(Catholics tend to value human cultures more because of the
Thomastic
Veli-Matti Krkkinen, former president of Iso Kirja College in Finland,
is doctrine of grace fulfilling what is lacking in nature.)
It was agreed that evangelists act unjustly toward peoples and
Associate Professor of Systematic Theology at Fuller Theological Seminary,
cultures if they import political, economic, or social ideologies
Pasadena, California.
16
Social Justice
It is a standard charge by many Catholics, especially in Latin
America, that Pentecostals are indifferent to social concern and
one-sided in their emphasis on evangelism. To be sure, Pentecostals have not articulated a theology of social concern, although in
recent years some promising attempts have been made.9 Instead,
Pentecostals have offered service to the hungry, naked, persecuted, socially disadvantaged, and so forth.
Catholic social teaching, with a much longer history, is still
in the making. The Vatican II documents Gaudium et spes and
Dignitatis humanae provide a contemporary basis. The theological starting point is the grace of God in the transforming power
of the Gospel on individuals and communities. It is disputed
whether social justice is "integral"10 to proclamation or "constitutive"11 to the preaching of the Gospel.
It is significant ecumenically that in principle Catholics and
Pentecostals are in agreement that evangelization and social
justice belong together and cannot be separated. They agree that
the Word of God is the foundation of both evangelization and
social justice (no. 35).
January 2001
17
18
Conclusion
The Roman Catholic-Pentecostal dialogue is a remarkable
achievement, a true exercise on the frontiers of ecumenism.
Reading Final Report 1990-1997 on mission and its related themes,
one might get the impression that ground-breaking results were
achieved between these two churches. Both parties condemn
proselytism, while strongly supporting legitimate evangelization. Both parties have a mutual vision for the importance of
social justice in mission. There is no need to downplay these
historic mutual affirmations. They truly point the way to a more
cordial relationship between these two churches.
At the same time we must admit that there is more to the
issue of mission, evangelization, and proselytism than the reading of this document reveals. There are radical theological divergences that have to do especially with ecclesiology and related
themes as well as salvation. Even if the third quinquennium, with
its topic of koinonia, has clarified foundational ecclesiological
themes, it has not solved them. Reading the remarkable document Perspectives on Koinonia leaves one with some unanswered
questions. Did the dialogue really uncover what are considered
to be the main doctrinal and polity divergences between Catholics and Pentecostals? Is there not also the related question of
faith, salvation, and sacraments, which are at least as challenging
different orientation. Pentecostals insist on an individual, personal conversion, whereas Catholics, while not downplaying the
meaning of individual conversion, attempt proclamation for a
broader orientation. Pentecostals are concerned as to whether
the Catholic inculturation remains true to the Gospel in terms of
individuals converted and spiritually nourished, while for Catholics their main concern is to relate conversion to the social context.
This difference of orientation is also visible in relation to
social justice. For Catholics the point of departure is the grace of
God, mediated through the Word and sacraments, in the transforming power of the Gospel on individuals, communities, and
societies. Catholics are disposed to address not only individuals
but also social structures and cultures with the changing power
of the Gospel. The Pentecostal focus has been on the change of
individuals to change societies. For Pentecostals social justice is
not a cause but a consequence of successful evangelistic efforts.
Conversion is seen primarily in individualistic categories (nos.
60-64 especially).
For Catholics, conversion means a lifelong process, whereas
Pentecostals generally think in terms of a radical, sudden converJanuary 2001
sion experience. It must be admitted that the difference of orientation does not relate so much to theology per se as to different
ecclesiocultural contexts. It has also to do with differing sacramental views. Catholics practice infant baptism, with the expectation that later on the Spirit will quicken the faith of the baptized,
while Pentecostals baptize those who have experienced conversion.
The focus of evangelization. While Pentecostals and Catholics
agree that all people, whether non-Christians or Christians of
other churches, need to hear the Gospel in an evangelistic manner, there is a difference in focus. Catholics generally think of
evangelization as an action toward those who have never heard
or toward their own members who have lost their faith. When it
comes to proclaiming the evangelistic message to Christians of
other churches, they prefer to speak of "witness." Pentecostals do
not usually differentiate objects of evangelization. For them
atheists, followers of other religions, as well as nominal members
of other churches, are in need of evangelization and conversion,
even if they have been baptized. The rationale is to be found in
their understanding of salvation, which is not mediated through
sacraments (baptism or any other) but through conscious faith
response.
This difference, of course, has bearing upon the issue of
proselytism. What Pentecostals believe to be legitimate evangelization, other churches might consider sheep-stealing. As Pentecostals get to know other Christians and build mutual trust,
they may be helped to differentiate, at least to some degree, their
targeting for evangelization. Sometimes the tension also has to
do with terminology. What Pentecostals call evangelization might
in older churches be viewed as catechesis (note, John Paul II's
term "radical catechesis," which amounts to evangelization in a
Pentecostal context).
The focus of evangelization has to do with overall mission
strategy. Catholics ask Pentecostals why they invest such a large
amount of resources in areas where there is substantial Christian
witness by other churches, rather than evangelizing the growing
number of followers of other religions or those without any
religion.23
21
Notes
1. For a detailed treatment of the topic, see my monograph Ad Ultimum
Terrae: Evangelization, Proselytism, and Common Witness in the Roman
Catholic-Pentecostal Dialogue, 1990-1997, Studies in the Intercultural 7.
8.
History&i%Christianity (Frankfurt am Main: Peter Lang, 1999). Also
see the following dissertations: Arnold Bittlinger, Papst und fingstier:
Der rmische katholische-pfingstliche Dialogue und seine kumenische
9.
Relevanz (Frankfurt am Main: Peter Lang, 1972); Veli-Matti
Krkkinen, Spiritus ubi vult spirat. Pneumatology in Roman CatholicPentecostal Dialogue (1972-1989) (Helsinki: Luther Agricola-Society,
1998); Paul D. Lee, "Pneumatological Ecclesiology in the Roman
Catholic-Pentecostal Dialogue: A Catholic Reading of the Third 10.
Quinquennium (1985-1989)" (diss., Univ. of St. Thomas, Rome, 11.
1994); Jerry L. Sandidge, Roman Catholic-Pentecostal Dialogue (1977- 12.
1982): A Study in Developing Ecumenism, 2 vols. (Frankfurt am Main:
Peter Lang, 1987).
2. For the significance of the dialogue to the ecumenical world in
general and to Catholic-Pentecostal relations in particular, see two 13.
articles by the Catholic co-initiator and cochair of the dialogue, Fr. 14.
Kilian McDonnell, O.S.B.: "Improbable Conversations: The
International Classical Pentecostal/Roman Catholic Dialogue,"
Pneuma: The Journal of the Society for Pentecostal Studies 17, no. 2 (1995):15.
163-74; "Five Defining Issues: The International Classical
Pentecostal/Roman Catholic Dialogue," ibid., pp. 175-88.
3. Walter J. Hollenweger, "From Azusa Street to Toronto Phenomenon:
Historical Roots of the Pentecostal Movement," Concilium 3 (1996): 16.
3.
4. It is in many ways a remarkable fact that the Pentecostal side took the
initiative to set up the dialogue. The Catholic cochair, K. McDonnell, 17.
states: "The initiative for the dialogue came from the Pentecostals,
but was warmly received by the Secretariat for Promoting Christian 18.
Unity" ("Improbable Conversations," pp. 167-68). This initiative of 19.
Pentecostals is of special ecumenical significance when we remember 20.
that most Pentecostals, especially back in 1960s, thought of Catholics 21.
in very negative terms and regarded all kinds of ecumenical relations
with bad feelings.
22.
5. Published under the title "Perspectives on Koinonia" in Information
Service 75 (1990): 179-91, and Pneuma: The Journal of the Society for
Pentecostal Studies 12, no. 2 (1990): 117-42.
6. Each quinquennium was followed by a final report and identified by
the years of the dialogue. When paragraph numbers are given in the
text and in these notes, they refer to Final Report 1990-1997, the report
that is the focus of this article. In these notes the reports will be 23.
referred to as FR I (Final Report 1972-1976), FR II (Final Report 1978-
22
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