Pentecostalism as a Progressive Social Movement

In general, Pentecostalism has been known as one of the conservative Christian subcultures in America. Given its other worldly worldview based on the apocalyptic eschatology, its negative attitude toward any kind of social reform movement, or its puritanical moral codes, it is at least understandable to define Pentecostalism like that. One needs to be more cautious in judging the social dimension or substance of Pentecostalism from such a viewpoint, however, for it had more complicated history on that matter than it has been regarded. When historians pay more attention to the early history of Pentecostalism, they can encounter with priceless social heritages for which the early Pentecostals had to wrestle with formidable social prejudices against themselves. On the contrary to the prevailing ideas on the social aspects of Pentecostalism, one can easily discover a chain of historical records about heroic behaviors of the early Pentecostals. In terms of racial reconciliation, promotion of women's rights, caring for the poor, peace movement, and criticism against capitalism, Pentecostalism was one of the leading voices in the early twentieth century. In the heydays of the Azusa Street revival, the color lines were washed away by the power of the Holy Spirit. Such women as Aimee Semple McPherson and Kathryn Kuhlman rewrote the history of feminism. In addition, Pentecostalism was a radical socio religious movement for the poor, by the poor, and of the poor. The early Pentecostals had to stand against a series of wars in which the U.S government enthusiastically participated. Lastly, some of the leading voices in Pentecostalism played a kind of prophetic role by harshly attacking the negative symptoms or nature of modem capitalism on the base of their eschatological worldview. In that sense, it seems possible to redefine Pentecostalism as one of the progressive social movements in the twentieth century rather than simply identifying it with a hopeless reactionary sect. Thus, one needs to take into account or excavate such hidden historical facts of Pentecostalism, if he or she wants to comprehend its profound and complicated social substance. In addition, Pentecostals also need to overcome several stumbling blocks if they want to develop or at least preserve such a wonderful heritage. Only when they succeed in dealing with such matters as changed social status, increased financial resources, upgraded political power, and diluted religious passion or innocence, they can make a significant contribution to the social advancement as a progressive social movement in the twenty first century