As I discussed in Part 1, my embrace of Pentecostalism surprised many who knew me at the time but, as previously stated, some of the seeds had been sown even during my Methodist days. My Pentecostal journey has been filled with profound encounters with God, difficult questions, inspiring examples of Spirit-filled Christianity, and a few I would rather forget. Nearly four decades later, I remain deeply grateful for my Pentecostal heritage while recognizing that loving a tradition does not require ignoring its problems. I still believe passionately in the power and gifts of the Holy Spirit—and that we should never have to choose between the Spirit and the truth.
I came into the movement at a unique time. It was the late 1980s. The scandals involving Jim Bakker and Jimmy Swaggart dominated the headlines and Robert Tilton’s television program was gaining popularity. Consequentially, the sleazy televangelist was replacing the “holy roller” as the established stereotype for Pentecostal believers. Nonetheless, n looking beyond these tired tropes, I discovered a body of truth that was thoroughly biblical, Christ focused and radically life affirming. That discovery taught me an important lesson: The question is not whether a particular Christian tradition appeals to us, but whether it is faithful to Scripture. That principle applies not only to Pentecostalism but to choosing a church in general.
Choosing a church is not like choosing a restaurant. It is not simply a matter of personal preference or finding a style that appeals to us. Nor are we free to worship God however we please. Throughout Scripture, God reminds His people that He is the One who determines how He is to be worshiped. Cain brought an offering his way (Genesis 4:3–7). Nadab and Abihu offered unauthorized fire their way (Leviticus 10:1–3). Saul obeyed God mostly his way (1 Samuel 15:1–23). All three learned the same sobering lesson: sincerity does not replace obedience. For that reason, every believer should seek a church that strives to follow the whole counsel of God’s Word, even when doing so challenges personal preferences or long-held traditions.
At the same time, I want to be equally clear about something else. Nothing in this article should be understood as claiming that Pentecostals are the only genuine Christians or that only Pentecostals inherit eternal life. Salvation rests entirely upon the person and work of Jesus Christ. We are saved by grace through faith (Ephesians 2:8–9) in the crucified and risen Christ (1 Corinthians 15:1–4), not by our understanding of every secondary doctrine. While I believe the continuation of the gifts of the Spirit is firmly grounded in Scripture, one’s position on spiritual gifts is not what determines whether a person belongs to Christ. That conviction allows me to affirm two truths without contradiction. I believe every Christian should pursue the fullest biblical expression of the faith, and I gladly extend the hand of fellowship to all who have placed their trust in Jesus Christ, regardless of denomination. God has faithful people in Baptist, Methodist, Presbyterian, Anglican, Pentecostal, and every other Christian tradition.
Even so, I cannot deny what God has done in my own life. Receiving the baptism in the Holy Spirit changed me to my very core. From that moment, I knew there was no turning back. Since then, being part of a Full Gospel church has been non-negotiable. Over the years that conviction has only grown stronger. When the gifts of the Spirit are operating biblically, when lives are being transformed, when people encounter the presence of God and are ministered to in deeply personal ways, there is simply no substitute. But appreciating what Pentecostalism uniquely brings to the Church does not mean believing that Pentecostalism is the whole Church. Like every Christian tradition, it emphasizes certain biblical truths exceptionally well while sometimes neglecting others.
So yes, at it’s best Pentecostalism can be a wonderful expression of Christianity, yet it is still an incomplete picture.
Ezekiel 37:1–14 shows us a dramatic picture of God’s power to bring life where there is only death and hopelessness. The prophet Ezekiel sees a valley filled with dry bones, symbolizing the spiritual and national desolation of Israel in exile. At God’s command, the bones come together, are covered with flesh, and finally receive the breath of life, rising as a vast army. Often, however, Pentecostals and Charismatics need a reversal of this. We have the Spirit, the breath of God. Yet we still need “bones.” In other words, we need structure. We need sound doctrine. We need good, solid teaching.¹ Lack of these things has been at the root of many of the scandals and abuses we have discussed.
Finally, we must never lose sight of the Holy Spirit’s primary ministry: to glorify Jesus Christ. Jesus Himself declared that the Spirit “will glorify Me” (John 16:14). On the Day of Pentecost, the outpouring of the Spirit immediately led Peter to proclaim the death, resurrection, and lordship of Jesus Christ (Acts 2:1–36). Three thousand people responded to the gospel that day (Acts 2:37–41). The Spirit’s work always points beyond Himself to the Savior (John 15:26; 16:13–14). Whenever our attention becomes consumed with gifts, manifestations, personalities, movements, or experiences, we have lost the very purpose for which the Spirit was given. The Spirit magnifies Christ. He convicts of sin, reveals the truth of Scripture, empowers holy living, equips believers for ministry, and enables the Church to bear witness to the risen Lord. My prayer is that you will be encouraged to pursue both the Word and the Spirit, conviction and humility, truth and love. May we reject both lifeless formalism and unbiblical excess. May we treasure every good gift God has given while testing all things by His Word.
Keep It Real,
James
NOTE:
- I gratefully acknowledge Pastor Mark Medley for this illustration
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