Proselytism and Church Relations

Ecumenical Review, The, July, 2000 by Veli-Matti Karkkainen

(15) Walter J. Hollenweger, "From Azusa Street to Toronto Phenomenon: Historical Roots of the Pentecostal Movement", Concilium, 3, 1996, 3.

(16) For a comprehensive analysis, see Veli-Matti Karkkainen, Ad ultimum terrae: Evangelization, Proselytism and Common Witness in the Roman Catholic-Pentecostal Dialogue (1990-1997), Studien der Interkulturellen Geschichte des Christentums 117, Frankfurt, Peter Lang, 1999, and "Evangelization, Proselytism and Common Witness: Roman Catholic-Pentecostal Dialogue 1990-1997," International Bulletin of Missionary Research, 2000 forthcoming.

(17) A comprehensive treatment of Pentecostal missiology is yet to appear. For some aspects, see Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide, Peabody, MA, Hendrickson, 1998, pp.288-306: esp. Veli-Matti Karkkainen, "Mission, Spirit, and Eschatology: An Outline of a Pentecostal-Charismatic Theology of Mission", Mission Studies, XVI, 1, 31, 1999, pp.73-94; "`Truth on Fire: Pentecostal Theology of Mission and the Challenges of a New Millennium", Asian Journal of Pentecostal Theology, 3, 1, 2000, pp.33-60; "Missiology, Pentecostal and Charismatic", in Dictionary of Pentecostal and Charismatic Movements, S.M. Burgess and G.B. McGee, eds, rev. ed. (orig. 1988), Grand Rapids, MI, Zondervan, 2000, forthcoming.

(18) Specific themes for the sessions were: the meaning of mission and evangelization (1990); the biblical and systematic foundation of evangelization (1991); evangelization and culture (1992); evangelization and social justice (1993); evangelization/evangelism, common witness, and proselytism (1994), and common witness (1995).

(19) Final Report, followed by a number in parenthesis refers to Evangelization, Proselytism and Common Witness in the Roman Catholic-Pentecostal Dialogue 1990-97.

(20) Very relevant for the purposes of this particular phase of the dialogue is that both Catholics and Pentecostals "have become increasingly aware of the scandal of a divided witness. It is a scandal when unbelievers are more aware of those things which separate these churches than those things they hold in common. It is a scandal, too, when Catholics and Pentecostals demonstrate a lack of love or trust by speaking negatively about one another or acting in ways that antagonize or exclude one another" ([sections] 9).

(21) "Catholic Answers to Hard Questions by the Pentecostal Team, 1994", III, A, unpublished dialogue material: this formulation follows closely Common Witness and Proselytism, [sections] 6.

(22) Ibid., III, B.

(23) Ibid., III. C, lists following examples: every type of physical coercion, moral constraint of psychological pressure, every open or disguised offer of temporal or material benefits, every exploitation of the need or weakness or of lack of education of those to whom witness is offered, everything raising suspicion about the "good faith" of others, and so on.

(24) Ibid.. III, D.

(25) Ibid.. III, E.

(26) The most comprehensive up-to-date discussion is offered by the Pentecostal co-chair Cecil M. Robeck, in his position paper for the 1993 session entitled, "Evangelization, Proselytizing and Common Witness: A Pentecostal Perspective", unpublished; see also his "Mission and the Issue of Proselytism", International Bulletin of Missionary, Research, 20, 1, 1996, pp.2-8, and "Evangelization or Proselytism of Hispanics? A Pentecostal Perspective", Journal of Hispanic/Latino Theology, 4, 4, 1997, pp.42-64; Miroslav Volf, "Fishing in the Neighbor's Pond: Mission and Proselytism in Eastern Europe", International Bulletin of Missionarv Research, 20, 1, 1996, pp.26-31.