17 Wonders in the Heavens Above …
331
Pentecostalism’s Enchanted Worldview
Pentecostalism has a unique worldview compared to other expressions of Christianity, a worldview that is often in conflict with materialistic or technocratic worldviews (Yong 2005, 2009; Smith and Yong 2010). Smith notes “that embedded in the
embodied practices and spirituality of pentecostalism are the elements of a latent but
distinctive understanding of the world, an affective ‘take’ on the world that constitutes more of a social imagery than a cognitive framework” (Smith 2010, p. 30).
While different expressions of traditional Christianity may differentiate themselves
based on doctrines, it is their epistemology, which derives from its unique worldview,
that most clearly differentiates Pentecostals. In broad strokes, if traditional expressions of Christianity tend to adopt a modern worldview, then Pentecostalism adopts
a distinctively counter-modern worldview (Smith 2010).
Smith argues persuasively that Pentecostalism has five elements to its worldview:
“a radical openness to God…, an ‘enchanted’ theology of creation and culture…, a
nondualistic affirmation of embodiment of materiality…, an affective, narrative epistemology…, [and] an eschatological orientation to mission and justice” (Smith 2010,
p. 32). Each one of these elements of Pentecostal worldview could be explored in
relation to views on creation and more pressingly, climate change.
2 However, I see the
second element, the enchanted theology of creation, as the most pivotal element for
engaging with Pacific Island Pentecostalism’s understanding of the current climate
crisis.
Smith defines the ‘enchanted’ nature of Pentecostalism’s view of creation as “the
implicit affirmation of the dynamic, active presence of the Spirit not only in the
church, but also in creation” (Smith 2010, p. 39).
3 For Pentecostals, the material world
is imbued with spiritual significance because the Holy Spirit is seen as imminently
present in creation. As Smith further explains, “nature, in a sense, is ‘suspended’ in the
Spirit of creation; or we might say that creation is ‘charged’ with the Spirit’s presence.
Nature, then, is always more than ‘the natural.’ It is suffused with something more;
there is always more than meets the naturalizing eye” (Smith 2010, p. 40). Creation is
not simply material, but rather the material creation is deeply charged with spiritual
significance.
However, this enchantment of creation with the Holy Spirit does have an inverse
belief, namely, a possible mis-enchantment of creation that is associated with the
other (often demonic) spiritual forces. Smith notes that Pentecostalism is also “deeply
attentive to what we might describe as the mis-enchantment of the world by other
2 Pentecostal ecologies often start with Smith’s first element, a radical openness to God (Clifton
2009; Kärkkäinen 2014), or the affirmation of embodiment, e.g. healing (Ede 2014; Tallman 2014),
or they wrestle with the eschatological orientation of Pentecostalism (Waddell 2012). This chapter
takes a different approach by focussing on the enchanted aspect of Pentecostalism’s worldview.
3 It is worth emphasising that not all forms of Pentecostalism have this clear enchanted worldview.
Smith (2010, p. 41) notes, “While North American [and I’d add Australian] pentecostalism is
increasingly ‘naturalized’ on this score, all commentators agree that the implicit cosmology assumed
by spiritual warfare is one of the primary factors in the explosion of Christianity in the majority world,
particularly where indigenous or ‘primal’ religions emphasize a similarly enchanted cosmology.”.
331
Pentecostalism’s Enchanted Worldview
Pentecostalism has a unique worldview compared to other expressions of Christianity, a worldview that is often in conflict with materialistic or technocratic worldviews (Yong 2005, 2009; Smith and Yong 2010). Smith notes “that embedded in the
embodied practices and spirituality of pentecostalism are the elements of a latent but
distinctive understanding of the world, an affective ‘take’ on the world that constitutes more of a social imagery than a cognitive framework” (Smith 2010, p. 30).
While different expressions of traditional Christianity may differentiate themselves
based on doctrines, it is their epistemology, which derives from its unique worldview,
that most clearly differentiates Pentecostals. In broad strokes, if traditional expressions of Christianity tend to adopt a modern worldview, then Pentecostalism adopts
a distinctively counter-modern worldview (Smith 2010).
Smith argues persuasively that Pentecostalism has five elements to its worldview:
“a radical openness to God…, an ‘enchanted’ theology of creation and culture…, a
nondualistic affirmation of embodiment of materiality…, an affective, narrative epistemology…, [and] an eschatological orientation to mission and justice” (Smith 2010,
p. 32). Each one of these elements of Pentecostal worldview could be explored in
relation to views on creation and more pressingly, climate change.
2 However, I see the
second element, the enchanted theology of creation, as the most pivotal element for
engaging with Pacific Island Pentecostalism’s understanding of the current climate
crisis.
Smith defines the ‘enchanted’ nature of Pentecostalism’s view of creation as “the
implicit affirmation of the dynamic, active presence of the Spirit not only in the
church, but also in creation” (Smith 2010, p. 39).
3 For Pentecostals, the material world
is imbued with spiritual significance because the Holy Spirit is seen as imminently
present in creation. As Smith further explains, “nature, in a sense, is ‘suspended’ in the
Spirit of creation; or we might say that creation is ‘charged’ with the Spirit’s presence.
Nature, then, is always more than ‘the natural.’ It is suffused with something more;
there is always more than meets the naturalizing eye” (Smith 2010, p. 40). Creation is
not simply material, but rather the material creation is deeply charged with spiritual
significance.
However, this enchantment of creation with the Holy Spirit does have an inverse
belief, namely, a possible mis-enchantment of creation that is associated with the
other (often demonic) spiritual forces. Smith notes that Pentecostalism is also “deeply
attentive to what we might describe as the mis-enchantment of the world by other
2 Pentecostal ecologies often start with Smith’s first element, a radical openness to God (Clifton
2009; Kärkkäinen 2014), or the affirmation of embodiment, e.g. healing (Ede 2014; Tallman 2014),
or they wrestle with the eschatological orientation of Pentecostalism (Waddell 2012). This chapter
takes a different approach by focussing on the enchanted aspect of Pentecostalism’s worldview.
3 It is worth emphasising that not all forms of Pentecostalism have this clear enchanted worldview.
Smith (2010, p. 41) notes, “While North American [and I’d add Australian] pentecostalism is
increasingly ‘naturalized’ on this score, all commentators agree that the implicit cosmology assumed
by spiritual warfare is one of the primary factors in the explosion of Christianity in the majority world,
particularly where indigenous or ‘primal’ religions emphasize a similarly enchanted cosmology.”.