Pentecostal

Diane Wilson 7-10-2023
The author of this piece, Diane Wilson, is wearing a tan vest with a purple long-sleeve shirt, jeans, and brown boots. She's rolling up rope on a boat, which is docked next to another one to the left.

In 2019, shrimp boat captain Diane Wilson won a landmark case against Formosa Plastics for illegal dumping of toxic waste on Texas’ Gulf Coast. / Goldman Environmental Prize

Diane Wilson, a 2023 Goldman Environmental Prize winner, spoke with Sojourners’ associate news editor Mitchell Atencio.

I'M A FOURTH-GENERATION FISHERWOMAN. In 1989, I was working in Froggy’s Shrimp Company as one of the only woman fish house managers. A shrimper came in the office and pitched a [newspaper] article on the desk. It was the first time the toxic release inventory ever was made public. It was part of the Community Right-to-Know Act. Calhoun County is a small, rural county, but we were number one in the nation for toxic disposal.

That information just blew me out of the water. I walked down to city hall demanding a meeting. The backlash to that simple request was how it started — and it’s been like a rolling cannonball to hell ever since. We have Alcoa, Formosa, Union Carbide, and they all dumped into the head of the bay. The head of the bay is the nursery area — yet these chemical plants are discharging there. Fishermen would bring me fish that were rolling on top of the water, alligators rolling on top of the water. Shrimp had black spots in their heads. Juvenile black drum fish had stomachs that were disintegrating.

Judith Casselberry

JUDITH CASSELBERRY'S ORIGINAL LOVE WAS MUSIC. She has been a guitarist and vocalist her entire adult life, including a 1980 to 1994 stint as part of the duo Casselberry-DuPreé. She now performs with Toshi Reagon and BIGLovely. She has shared the stage with Sweet Honey in the Rock, Odetta, Stevie Wonder, Etta James, and Elvis Costello, among others.

Along the way, while still performing, Casselberry earned her bachelor’s degree (in music production and engineering) and then, a few years later, a master’s in ethnomusicology, during which she discovered a passion for teaching. So she went to Yale, earning a doctorate in African-American studies and anthropology in 2008. She is an associate professor of Africana studies at Bowdoin College in Brunswick, Maine, teaching courses on African-American women’s religious lives, music and spirituality in popular culture, music and social movements, and issues in black intellectual thought.

Casselberry’s forthcoming book, The Labor of Faith: Gender and Power in Black Apostolic Pentecostalism (Duke University Press), employs feminist labor theories to examine the spiritual, material, social, and organizational work of women in a New York-based Pentecostal denomination, Church of Our Lord Jesus Christ of the Apostolic Faith (COOLJC). In the course of her research, Casselberry immersed herself for more than two years in the life of True Deliverance Church in Queens, N.Y. She spoke by phone with Sojourners senior associate editor Julie Polter in late January.

Sojourners: You examine the “religious work” of women—including prayer, teaching, care for the sick and grieving, liturgical music and movement, and guiding converts. Why did you choose this framework?

Image via RNS/Graphic courtesy of LifeWay Research

“It seems like most congregations are eager for somebody else to do the work of reconciliation,” said Scott McConnell, executive director of LifeWay Research, “rather than embrace it for themselves.”

The vast majority of pastors (90 percent) said their churches would welcome a sermon about racial reconciliation. But almost three-quarters of pastors — 73 percent — say they have not been encouraged by church leaders to preach about reconciliation. A quarter (26 percent) said they have been urged to address the issue from the pulpit.

Image via RNS/Adelle M. Banks

The Rev. Leah Daughtry stood in front of fellow black Christian leaders and told them they will need to work harder for social justice.

“If you’ve been feeding them, now clothe them,” said the Pentecostal pastor and 2016 CEO of the Democratic National Convention Committee at a conference last week. “If you’ve been clothing them, now console them. If you’ve been at a march, now lead the march. If you’ve been at a rally, now organize the rally.”

Michael Schulson 11-11-2016

Image via Philip Meyer/Shutterstock.com

“You are in a year of greatness. You are in a year of restoration,” White preached to a group of some 100 worshippers, almost all of them African-Americans. They had gathered in a large, windowless room at Faith Assembly Christian Center, a simple building in a predominantly black neighborhood of Durham.

Asked afterward about her ties with the president-elect, she declined to be interviewed “out of respect for the church.”

The Rev. Frank Page performs a baptism. Image via the Rev. Frank Page / RNS

The Southern Baptist Convention is the largest Protestant denomination in the country, but it continues to lose members and baptize fewer people each year.

The latest statistics, compiled by LifeWay Christian Resources from church reports, show membership has dropped by more than 204,000, down 1.3 percent to 15.3 million members in 2015. It’s the ninth year in a row there has been a membership decline.

Image via Hillsong Church London / RNS

Church closings are nothing new in the United Kingdom.

In the past six years, 168 Church of England churches have closed, along with 500 Methodist and 100 Roman Catholic churches.

“Christianity in Britain has seen a relentless decline for over 100 years,” says Linda Woodhead, a sociologist at Lancaster University.

Jesse Bogan 11-09-2015

Image via J.B. Forbes / St. Louis Post-Dispatch / RNS

“Historically, our church has done a wonderful job of preparing people for eternity, from a spiritual standpoint, but when our presiding bishop came into office he made the decision that we needed to focus even more on preparing people for living in this present world,” said Bishop Edwin Bass, in charge of the denomination’s urban initiatives program.

The initiative helps churches develop programs in five areas: access to quality education, economic development, crime prevention, strengthening families, and financial literacy.

“It’s a change from our normal business,” said Bass, a former marketing senior vice president for Blue Cross Blue Shield whose home congregation, the Empowered Church, is in Spanish Lake, Mo.

“The good news is a lot of our churches are on board.”

KoreanChristians

MyImages - Micha / Shutterstock

IN 1900, 1 percent of Korea’s population was Christian. By 2010, roughly 3 in 10 South Koreans were Christian, including members of the world’s largest Pentecostal church, Yoido Full Gospel Church, in Seoul. The faith has exploded, and so now have the questions.

Each of the past several summers in Washington, D.C., I’ve met with 50 young Christian leaders from South Korea to discuss biblical social justice as it applies to their Korean context and perspectives on our shared Christian faith. They highlighted challenges they face, such as confusing financial and church growth with God’s favor; the stress that youth face in their ambition for a viable career; and the roles sometimes assigned to women and men in both church and society.

They also posed a critical question: Do you think of yourself as a Christian first or an American first? Out of our deep exploration came three convictions: First, national identity can be a deep blessing, but it cannot be our primary identity. Second, discussion works best without immediately judging our priority lists or our neighbors’ lists harshly. Third, the order of our lists should never be the cause of harm.

These rich dialogues with Korean faith leaders set the stage for an unusual opportunity: attending the Global Forum for the Future of World Christianity held on Jeju, the politically contested island off the coast of South Korea. 

Photo via Wes Granberg-Michaelson, from the Empowered21 conference.

Photo via Wes Granberg-Michaelson, from the Empowered21 conference.

Christine Caine gave a passionate and prophetic call for the church to be continually changing, even while at its core, it is “the same.” That constant change is driven by God’s continuing call to be sent as witnesses in the world. “We want power,” she told the spiritually hungry Pentecostals gathered before her. “But we don’t know what it’s for.” It’s not for ourselves, not for our own spiritual ecstasy. The power of God’s Spirit is given for us to be witnesses to God’s transforming love. And one can’t change the world without being in the world, instead of running from it. “We’re not here,” Christine Caine proclaimed, “to entertain ourselves.”

You could feel how her words stuck a deep chord within the crowd of those listening. I walked over to sit by a friend who is bishop of a large Pentecostal church. “This is the best word that’s been spoken,” he said to me. And that’s after we had heard eight world famous Pentecostal preachers.

Ryan Rodrick Beiler / Shutterstock.com

Palestinian men seeking access to Jerusalem at a checkpoint in August 2012. Ryan Rodrick Beiler / Shutterstock.com

JERUSALEM — One out of four Christians today is Pentecostal or charismatic, which means one of every 12 persons living today practices a Pentecostal form of Christian faith. This, along with the astonishing growth of Christianity in Africa, are the two dominant narratives shaping world Christianity today. Further, the gulf between the older, historic churches, located largely in the global North, and the younger, emerging churches in the global South, often fueled by Pentecostal fire, constitutes the most serious division in the worldwide Body of Christ today.

One can also frame this as the divide between the global Pentecostal community, and the worldwide ecumenical movement. Each lives in virtual isolation from the other, and both suffer as a result. I call it ecclesiological apartheid, with its own endless, winding walls of separation. And these walls need to come down, for the sake of God’s love for the world.

It’s become my passion, in whatever small ways, to make some cracks in these walls.

Photo via Adelle M. Banks / RNS

Anita Hensley of Kansas City, Mo., at the 2013 National Day of Prayer on Capitol Hill. Photo via Adelle M. Banks / RNS

Allowing Southern Baptist missionaries to speak in tongues, or have what some SBC leaders call a “private prayer language,” speaks to the growing strength of Pentecostal churches in Africa, Asia, and South America, where Southern Baptists are competing for converts and where energized new Christians are enthusiastically embracing the practice.

Rawpixel / Shutterstock.com

Rawpixel / Shutterstock.com

The 6.5 million people in the greater Houston area now surpass New York City and Los Angeles as the most racially and ethnically diverse urban area in the U.S. That's the site where a broad spectrum of U.S. church leaders met this week to consider the impact of immigration on their congregations, and on the rapidly changing expressions of Christianity within North American culture.

The group gathered at the annual convocation of Christian Churches Together in the USA, which includes the leadership of the U.S. Catholic Conference of Bishops, several Pentecostal and evangelical denominations, the Orthodox Churches, some Historic Black churches, and nearly all the major historic Protestant denominations. All of these are experiencing the impact of immigration. Most dramatically, for instance, 54 percent of millennials — those born after 1982 — who are Catholic are Latinos. Of the 44 million people living in the United States who were born in another country, 74 percent are Christian, while only 5 percent are Muslim, 4 percent Buddhist, and 3 percent Hindu.

While church leaders in the U.S. have expressed united support for the reform of U.S. immigration laws, this is the first time an ecumenical body has gathered to examine together the actual consequences of immigration on the life and witness of its churches.

Jason Howard 11-06-2014

INSIDE TOWN HALL, New York’s legendary concert venue, the dusty twang of a harmonica slices through the low din of the crowd filling the 1,500-seat auditorium. Most are likely here for the headliner, singer-songwriter Patty Griffin, who will take the stage after this, a performance by her opening act, Parker Millsap.

The bluesy riffs from Millsap’s harmonica are intense, long and wailing, before fading into the slow, dirty licks of a slide guitar. Then a voice, old and soulful, throbs through the room, crying out the first line of the old gospel standard “You Gotta Move” and shocking many in the audience, residents of a city where very little is shocking. You can see the wave of surprise move like a serpent across the room, with people turning to their companions, eyebrows raised and a whisper on their lips.

It’s the age that gets them—the man standing at center stage, flanked by two bandmates and looking like a rockabilly idol, with his gelled quiff and rolled-up shirt sleeves, isn’t the 60-year-old blues singer he sounds like. No, he is baby-faced, young—barely even 21—and yet he’s pulling this song from some secret, battered place inside him that’s far older than his years, and matching it with a sensual intensity that sizzles in the audience. By the time Millsap allows the last note from his weathered voice to fade, he has commanded the undivided attention of one of the world’s toughest crowds.

And they are raring for more.

Pope Francis talks with Giovanni Traettino on July 28, 2014. CNS photo/ L'Osservatore Romano via Reuters.

Pope Francis sought forgiveness for decades of persecution of Italian Pentecostals when he met with around 300 evangelicals from the U.S., Argentina, and Italy in the southern town of Caserta on Monday.

The pope made his second visit in as many days to the Mafia stronghold near Naples, this time to meet evangelical pastor Giovanni Traettino, whom he befriended while he was archbishop of Buenos Aires.

During the visit, Francis apologized for the persecution suffered by Pentecostals under Italy’s fascist regime in the 1920s and 1930s and urged Christians to celebrate their diversity and unity.

“Catholics were among those who persecuted and denounced the Pentecostals, almost as if they were crazy,” Francis said.

“I am the shepherd of the Catholics and I ask you to forgive my Catholic brothers and sisters who did not understand and were tempted by the devil.”

Since his election last year, the pope has been reaching out to other faiths and has held talks with Protestant, Jewish, and Muslim leaders. On Monday, he went even further by apologizing for what Catholics had done.

James Robison “high-fives” Pope Francis after his message at the Vatican on June 24. RNS photo via LIFE Outreach International

What does it take to produce the first-ever papal high-five? A meeting with American televangelists, apparently.

The gesture came during a three-hour meeting of Pope Francis and Texas televangelists Kenneth Copeland and James Robison, just weeks after the pontiff met with televangelist Joel Osteen and other religious leaders. At the June 24 meeting, Robison said he was so moved by Pope Francis’ message of the gospel that he asked the translator to ask Francis for a high-five. The pope obliged, raised his arm, and the two men smacked hands.

The televangelists are among some wealthier U.S. evangelicals who have recently met with Francis, who has called for a focus on the poor and a simple lifestyle for clergy.

Fernando Alcantar could be the latest Pew Research report come to life. Photo: Andrew Sutton, courtesy Fernando Alcantar.

A new report on the “Shifting Religious Identity of Latinos” reads very much like a biography of Fernando Alcantar.

Like six in 10 Hispanic Catholics in the U.S., he was born in Mexico, where “you are Catholic as much as you are Mexican. You like jalapenos and worship the Virgin of Guadalupe,” he said.

But once he moved to California after high school, his faith journey diverged — and derailed. Today, Alcantar, 36 calls himself a humanist.

The Pew survey report released Wednesday is subtitled: “Nearly One in Four Latinos are former Catholics.” And Alcantar is one of them.

Paul Alexander 1-31-2014

WHEN I FOUND out years ago that most early Pentecostal denominations had been committed to nonviolence—including the Assemblies of God, the denomination of my heritage—I thought it was about the dumbest thing I’d ever heard. Not kill for the United States of America (or any country)?

Then I stumbled upon the Pentecostal Evangel, a weekly magazine of the Assemblies of God (USA), which published these revealing words during World War I:

From the very beginning the [Pentecostal] movement has been characterized by Quaker principles. The laws of the Kingdom, laid down by our elder brother, Jesus Christ, in the Sermon on the Mount, have been unqualifiedly adopted, consequently the movement has found itself opposed to the spilling of the blood of any man.

This was new to me. I was reared in a U.S. Pentecostalism that taught intense loyalty to the United States and deep pride in combatant military service. Where did this hidden history of Pentecostal nonviolence come from?

Reading other early accounts of Pentecostal peacemaking prompted me to further examine where it had gone and whether it could re-emerge. It would also challenge and deconstruct my understanding of Christianity.

Some church pastors have HIV-invited infected people to prayers and pronounced healing. RNS photo by Fredrick Nzwili

At prayer healing services in some Pentecostal churches, pastors invite people infected with HIV to come forward for a public healing, after which they burn the person’s anti-retroviral medications and declare the person cured.

The “cure” is not free, and some people say they shell out their life savings to receive a miracle blessing and quit taking the drugs.

“I believe people can be healed of all kinds of sickness, including HIV, through prayers,” said Pastor Joseph Maina of Agmo Prayer Mountain, a Pentecostal church on the outskirts of Nairobi. “We usually guide them. We don’t ask for money, but we ask them to leave some seed money that they please.”

But the controversial ceremonies are raising red flags as believers’ conditions worsen, and a debate has opened over whether science or religion should take the lead in the fight against the AIDS epidemic.

Senior Pastors Brian and Bobbie Houston in prayer at Hillsong Church. Photo via RNS/courtesy Hillsong Church

The ubiquitous praise song “Shout to the Lord” can be found in many churches across the U.S. on any given Sunday. What fewer people realize is that it comes from a church in the outskirts of Sydney, with a Hillsong brand that is spreading across the globe.

Hillsong Church has combined Christian rock, charismatic energy, and Australian accents to create a winning combination in major cities across the globe. On Sunday at their main campus just outside of Sydney, children and adults swarmed a petting zoo for children and coffee stations outside the glass entrance as volunteers gave out balloons celebrating the 30th anniversary of one of the most globally influential churches.