A Pentecostal Church in the Ecumenical Movement Marta Palma

The Pentecostal Mission Church became a member church of the World Council of Churches in 1961. It is based in Chile, but it also has some congregations in the Republic of Argentina. Its style of church life is closely linked to the social and religious setting of Pentecostalism. Thus, to tell the story of its ecumenical journey, I shall have to refer first to this setting, in which it came into being and grew. Reference will also have to be made to its development in the context of the recent history of Chile, which has certainly presented fresh challenges to the churches, and particularly to the Pentecostal churches, which, because of their social composition, are to be found in those sectors hardest hit by the present social and economic crisis. These developments have taken place in the context of our close relationship with the ecumenical movement, which has been an enrichment, but which has also produced tensions out of which the church has been strengthened. I shall attempt to tell briefly this story of our searching and learning.

The churches in Chile Like the rest of Latin America, Chile has been and is predominantly Roman

Catholic. Between the Spanish conquest in the sixteenth century and the end of the nineteenth century, the Roman Catholic Church was predominant, and there was no counter-balance in the religious field in Latin America. It was closely linked to the state and Spanish rule and was a church identified with the structures of power - which determined the extremely conservative role it played during the achievement of independence in Latin America.

In Chile, the Roman Catholic Church was the official church until 1925 and was closely allied with the most powerful social classes. From that position it often made use of power mechanisms in its practice of evangelism.

That is the background against which we must understand the struggle of Protestant, or Evangelical, churches to obtain a foothold in Chilean society and the

Ms Marta Palma is Deputy Director, Evangelical Development Service of the Pentecostal Mission Church in Chile. This text has been translated from the Spanish by the WCC Language Service.

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interesting process of church renewal within the Roman Catholic Church itself later and also in some Evangelical churches.

The entry of Protestantism into Chile took place after the climax of the movement for national independence in 1810. The new ruling elites, inspired and shaped by the ideals of liberalism, needed allies to enable them to confront and break the religious, cultural and even political dominance of the Roman Catholic Church, which had previously been placed at the service of the colonial system. As Miguez Bonino says: “Protestantism is allied with the political, economic, cultural and ideological impact of the North Atlantic, which began in the nineteenth century and continues to the present day.” Both because of its historical origins and because of its ethos, Protestantism entered our Latin American world as the religious liberal concomitant of democracy and capitalist free enterprise, the “religious aroma” of the bourgeois world.

The traditional “historic” Protestant churches thus arrived in Chile, either accom- panying immigrant communities from Europe, such as the Lutheran and the Anglican churches, or with missionary intent, such as the Methodist and Presbyterian churches. These churches put down roots among the emerging upper middle class and among foreigners settled in Chile. Their religious practices concentrated on the word and the intellect and identified strongly with the life-style of the well-off sections of the community, stress being laid on personal success, thrift, family morality, etc. They found little acceptance among the people.

Protestantism succeeded in gaining entry into the world of the people in Chile with the emergence of Pentecostalism. At the same time as it arose elsewhere in the world, various traditional churches in several Latin American countries experienced renewal in spiritual life and worship as people sought a religion that was more radical and more appropriate to a culture that was less nationalistic and more open to the supernatural and to the expression of feeling.

In Chile groups who did not find Methodist piety an adequate vehicle for the expression of their faith began a spiritual movement which led them to break away and found Chilean Pentecostalism (1906-lo), which was later to become the principal expression of Protestantism among the people.

Pentecostalism made it possible for religious experience to be expressed in the language of the people and the culture of the poor - in song, dance, shouts, laments, etc. The community of the church is built out of its own resources and effort. Pastors are trained for their work in the field without attending theological seminaries. Pentecostalism thus seeks to break down the barrier between “qualified” pastoral workers and ordinary Christians. All believers are equipped to preach and evangelize by their experience of the baptism of the Holy Spirit. Thus individuals are brought into the community of the church rescued from a life of abandonment and with a new hope of recovering their dignity opening up before them.

These internal characteristics need to be viewed alongside the major social crisis which the country experienced as a result of the depression of the thirties which brought about great changes in traditional farming. There was a great exodus from the countryside and poor areas sprang up in the cities. All this made possible a real explosion in Pentecostalism as the destitute, sick, alcoholic, unemployed and rootless people of society flocked into the Pentecostal churches. At that time the Pentecostal community was a real sanctuary. From a theological point of view, these churches took over and radicalized the theology of historic Protestantism, preaching a very

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individualistic gospel, which set those converted over against the world, and provided them with a sanctuary where, very concretely, they could become persons and experience redemption. At the same time, however, it meant that they remained outside the processes of social change which were beginning to become evident.

Towards the middle of this century more and more Pentecostal denominations from North America and Europe arrived in Chile. Unlike the more indigenous Pentecostalism, they linked conversion very closely with the adoption of the “Ameri- can way of life”. They were further characterized by a proclamation of a Christ who provides the answer to all problems.

The church and the social and political situation In the Latin American people’s incipient search for effective liberation, the

churches are also beginning to show signs of renewal. This phenomenon has been described as “the irruption of the poor into history”. The Roman Catholic Church in Chile, sensitized by the changes which were beginning to take place and by the renewal springing from the Second Vatican Council, is attempting to draw closer to the poor. These changes in society are certainly also affecting the Evangelical churches, particularly those in the poorer sectors. As a result, the conflict in society as a whole is finding its way into the internal life of the churches, sometimes producing tensions which are difficult to resolve. The military coup of 1973 was a sudden interruption in the long progress of Chile towards democracy, and put an end to most of the achievements of the poorest sectors. It also produced serious social problems, such as high unemployment, withdrawal of adequate basic health services, etc., and ushered in a period of repression and violence, including serious human rights violations. All this was a challenge to the churches.

The most important experience of these years, both on the side of the Roman Catholic Church and on the side of some Evangelical churches which are concerned over the difficult situation, has been the creation of a vast network of activity for the defence of human dignity: people’s canteens, child education centres, health program- mes, craft workshops, and work in defence and protection of human rights. In view of the ideological differences in Chilean Protestantism, it can be said at the risk of simplification that there is an “establishment” sector characterized by its unconditional support for the military regime and its striving for social recognition. This sector has ready access to the media and is able to pass itself off as representing the (Evangelical) Protestant churches as a whole. Then there is the “Evangelical majority”, who generally stand aside from social and political issues, although the acute economic crisis is creating some minor problems for them. Finally, there is a sensitized sector with a growing awareness, which is producing critiques of economic policy, and which openly dissociates itself from “establishment” Protestantism. The Pentecostal Mission Church is one of those churches sensitive to social problems which are seeking new forms of Christian witness.

The Pentecostal Mission Church Against the general background of traditionalism and conservatism in the Protes-

tant churches of Chile, and especially in the Pentecostal churches, the Pentecostal Mission Church stands out as a progressive church because of the particular role it has increasingly assumed. Its statements and practice properly arise out of the social

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demands presented by the social and political situation of the country, but more especially from its historical origins, its roots. The fresh challenges of recent years and the tensions they have generated have shown that we need as a church to recover our historical memory. In doing this, we have together re-discovered a whole series of elements, rooted in our Pentecostal identity, which have given us a renewed vision of what it is to be the church. This vision is not free of contradictions and is best described as a process of searching.

The Pentecostal Mission Church came into being in 1952 out of a movement within one of the largest Pentecostal churches which had a markedly authoritarian structure: the Evangelical Pentecostal Church. It was a spontaneous movement, made up principally of lay people, whose original aim was not the creation of a new church, but to show solidarity with a group of church members who had been victims of an abuse of power. When the dispute was not resolved satisfactorily, they took the decision to withdraw from the Evangelical Pentecostal Church and set up a new church.

In the course of the dispute the original group had produced a forceful critique of the authoritarianism of the ordained ministers. In their thinking they reached a definition of the new church which went beyond that of a church closed in on itself. In their quest for a less authoritarian church, church members were free to express their concerns, concentrating, at the beginning, on the struggle for the recognition of the rights of the laity. The result was that a new sort of leadership arose which tried to build the church’s identity on dialogue. As a result of the social work being undertaken by the historic churches, which was beginning to be introduced into Pentecostal circles, such as food aid programmes, a concern for social issues began to arise which made our members sensitive to human problems (basically because they belonged to the lower strata of society) and to the way to express Christian love in the fellowship of the church. The more progressive sectors of the church suggested that the church had to change so as to adapt itself to Chilean society, which was itself under strain because of the need for change. In this way, one of the church’s chief characteristics, its social concern, came into being, which was initially viewed as a way of creating the material conditions in which evangelism can take place and as a way of showing love for one’s neighbour without looking for anything in return.

Another characteristic of the church is its ecumenical openness. In contrast to sectarianism, the Pentecostal Mission Church defines itself as a “church with open doors”, as is seen in its involvement in various interdenominational programmes, in its membership of the World Council of Churches and in the Latin American unity movement through the Evangelical Commission for Latin American Unity (UNELAM) and the Latin American Council of Churches (CLAI). As it has developed, the church has attempted to change some traditional practices, such as the discouragement of young Pentecostals from going on to secondary and higher education lest they should be lost to the church. This has been done by encouraging and promoting interest in educarion, both theological and secular. In the ordering of its internal life, the church seeks to practise democracy, giving full value to the rights o f ‘ the laity and recognizing women’s rights, including the pastoral ministry.

Despite general agreement on these matters, within the Pentecostal Mission Church there are different emphases in theology and church practice. Particularly in the past, this has created a degree of tension, but it has certainly been a source of

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enrichment for the life of the church as it has been confronted with the need to reconcile elements of renewal with traditional practices and the spirituality arising from each. Factors contributing to these tensions - although not necessarily as a direct cause - have been the mixed nature of the church, produced by new congregations from other Pentecostal denominations joining it, and the inadequacy of biblical and theological knowledge, which has come under strain in the course of the various political situations through which the country has passed.

An example of the efforts made to reconcile differing tendencies and to contribute to a greater maturity of faith in the difficult situation in which the country as a whole and the churches found themselves has been the production of Bible study guides for Sunday schools. The guides, simple in form, are designed to stimulate reflection on the Bible, beginning with everyday life. At the beginning these guides gave greater prominence to social problems, but discussion with church members showed the need for reflection to include all areas of life in a comprehensive way. The guides thus now aim to deepen understanding of God’s presence and activity at the three levels of the individual, the local community and society as a whole.

Witness in solidarity - an ecumenical activity In recent years, factors such as education and the emergence of a younger

generation with a strong democratic, anti-dictatorial sense, have contributed to strengthening an ecumenical emphasis committed to those who suffer.

In 1975 the Pentecostal Mission Church set up the Technical Advisory Commis- sion (CTA), which ran a social work programme during the emergency situation produced by the military coup. In its early years it was viewed as somewhat strange and controversial, but these misconceptions were dispelled through dialogue and the recovery of our historical memory, as mentioned above. In the course of its work, the CTA found that Pentecostal groups, aware of the seriousness of the crisis confronting the country, began to take an interest in these new experiences of Christian witness and to discover a new importance in the relationship between faith and works. CTA fostered this growing awareness in various churches, and also in popular groups. As its work obviously went beyond the bounds of one denomination, CTA, without changing its relationship with the Pentecostal Mission Church, became the Evangelical Development Service (SEPADE). In carrying out its programmes, SEPADE through its various activities supports several Evangelical communities in the liberating reshaping of their social and religious activities. As an expression of its Christian commitment, it also seeks to help the people to participate and organize.

The church’s evangelistic task - towards a new understanding All this shows that progress is being made in defining the task of evangelism in

more comprehensive terms. Practically, this means that both as regards content and form we should take into account the actual situation people are in, together with their problems, their needs and their cultural values. The good news we communicate is that God is present and active and has the power to inwardly change individual lives and also to accompany us in our endeavour to change conditions which prevent human life from reaching complete fulfilment. This has meant that we have gradually overcome the fatalism which attributes both good and evil to the will of God, and which, therefore, should be accepted with resignation. As people have reached a more

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comprehensive concept of evangelism, the traditional Pentecostal model of conversion has reached a point of crisis. Conversion in Pentecostalism is a somewhat ecstatic affair in which the person converted exhibits a series of external signs of repentance, such as weeping, shouting, etc. But when the church becomes a community dealing with people’s problems and becomes Christian in a wider sense, conversion is a process in which individuals collectively and progressively go through an experience of change. The tension between these two concepts is to be seen in some congregations where older members - even some who are progressive - do not fully accept newer members who have not had the classic conversion experience, while, conversely, the newer members do not feel fully part of the church. This is a fresh challenge to us to discover and preserve the positive elements in traditional conversion while at the same time introducing fresh liberating elements.

Participation in the ecumenical movement In the course of its history the Pentecostal Mission Church has been enriched by

ecumenical experience at three levels, which are of course closely inter-related: a) The joint work in fellowship with other churches in Chile, through various

national ecumenical organizations, of which the most important in recent times have been: the Christian Fellowship of Churches, which is composed mainly of churches linked with CLAI, which has arisen as a response to the need felt by some churches to express unity in concrete actions of Christian witness; involve- ment since its foundation in the Evangelical Theological Community of Chile; and the Ecumenical Fraternity, in which the Roman Catholic Church and the Union of Latin American Ecumenical Youth Chile also participate. Apart from these formal relationships there are also informal relationships of coordination and encounter with other Christians.

b) Expression of practical solidarity with those who suffer. This work has enriched the life of the church as a whole and led to renewal in some local congregations. These experiences have brought us into close contact with members of other churches, and also with many who do not have faith in God but do have faith in humankind and, like us, are seeking a more humane and just society.

c) Participation in the wider ecumenical movement has been another form of enrichment. At the level of the Latin American region, the expression of this is our involvement in CLAI, and, at world level, in WCC.

The involvement of a Pentecostal church in the World Council of Churches is without doubt very positive and enriching in many aspects, but there is also a controversial dimension to it, both in the wider world of Pentecostalism and in the internal life of the church.

Of the positive aspects, the most important is certainly that we feel ourselves part of the world ecumenical family and have the opportunity to express in concrete and visible form our belonging to the body of Christ, which transcends national and denominational boundaries. This has led us to recognize and accept the political, social and cultural diversity in which the churches live and express their faith, and that their different traditions, rather than being cause for division, present infinite oppor- tunities for us to enrich one another and learn from one another. Out of our experience and identity we have learned from our ecumenical encounters - through attending meetings and in studying WCC documents - to discover our weakness and our

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strength. Our strength arises out of joint worship and vigils and fasts, which are increasingly our way of expressing solidarity with those who suffer.

The WCC has been a place where we have found solidarity in difficult situations and where we have been able to express solidarity with Christians in other lands and regions who are suffering various forms of oppression. In recent years, with the media in Chile so distorted by the military government, the WCC has enabled us to have a better view of the world, with all its sufferings but also its signs of hope. In contact with Christians from other parts of the world, we have discovered fresh challenges and strengthened our hope in God who is at work in our weakness.

Concerning the controversial element in our membership of WCC, Walter Hollen- weger has observed: “The reaction of the Pentecostal press to the acceptance of both Chilean Pentecostal churches into the World Council of Churches was one first of embarrassment and then of rejection.”’

In the actual case of our church, this conflict has become considerably more acute under the military regime with its anti-WCC campaigns, in which it represents the WCC as a front organization of international communism. There has in effect been “ideological persecution” of members of the Pentecostal Mission Church who were involved in interdenominational organizations with other Pentecostal churches, e.g. the expulsion of a group of Pentecostal Mission Church women from the Union of Evangelical Women of Chile, despite their being founder members. Despite that, the Pentecostal Mission Church is a reference point for other Pentecostal denominations which are more open to ecumenical work and less riddled with ideological prejudice.

This conflict has inevitably had repercussions in the internal life of the church. The way in which the Pentecostal Mission Church, and particularly its leaders and its general assembly, has dealt with this type of conflict has been by providing more accurate information on ecumenism and the WCC, stressing the fact that our search for unity is what our church has meant from its origins by calling itself “a church with open doors”. Another method has been by promoting discussion and Bible and theological study in pastoral programmes carried out by congregations.

It could be said that the ecumenical involvement of the Pentecostal Mission Church has meant leaming, sharing, and showing and receiving solidarity.

’ The Pentecostals, London, SCM Press, 1972, p.439.

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