Sharing in God's Mission: The Evangelical Pentecostal Union of Venezuela and The Christian Church (Disciples of Christ) in the United States 1960-1980

Carmelo Álvarez

The Evangelical Pentecostal Union of Venezuela (UEPV), an autonomous pentecostal denomination, and the Christian Church (Disciples of Christ) in the United States, a Mainline Protestant denomination, established an ecumenical partnership in 1963 that remains a positive force today. The initial steps in establishing this relationship began when Rev. Edmundo Jordán, Puerto Rican Disciples pastor and Puerto Rican Assemblies of God missionary to Venezuela, initiated informal and exploratory conversations that came to fruition in the 1961 II Latin American Evangelical Conference (CELA) in Lima, Peru.  Mae Yoho Ward, then Secretary for Latin America and the Caribbean of the United Christian Missionary Society (UCMS), made the initial contacts at CELA to enable this ecumenical partnership.

For four decades these two very different denominations have shared in an ecumenical partnership, primarily in the sharing of ecumenical resources. The first two decades of ecumenical partnership were formative, establishing the foundations for a more permanent and solid relationship. The concrete praxis of sharing ecumenical resources between these two denominations was deepened by an explicit theological and missiological reflection. This unique ecumenical experiment deserves serious theological analysis, the study of which will contribute to contemporary theological and missiological discussions on ecumenical sharing in mission.

The theoretical framework is based on two biblical-theological and missiological concepts: missio Dei and koinonía. Missio Dei is analyzed in the context of the ecumenical discussions of the past four decades: its Trinitarian implications of missio Dei, its relationship to an ecumenical and pentecostal thinking on the Holy Spirit, and its role in mission. The koinonía concept is examined as a partnership within the ecumenical movement, particularly the practical application of sharing in partnership as expressed by the World Council of Churches (WCC) as Ecumenical Sharing of Resources (ESR). The writer traces the evolution and usage of these two concepts and their influence on ecumenical missionary theology, particularly that of the Disciples of Christ. The main objective of this dissertation is to show both the challenges and long-term success of one example of sharing in God’s mission and thus to elaborate a consistent and solid argument for that model of church work.

The main thesis of this dissertation is that the Christian Church (Disciples of Christ) in the United States and the Evangelical Pentecostal Union of Venezuela have shared for four decades in a praxis of mission through ecumenical partnership that has become a successful model of a true and mutual partnership.

The scope of this dissertation focuses on two decades, 1960-1980, but it also touches on circumstances before the official relationship started in 1963 as well as further developments beyond the two decades. A main focus of this discussion is the theological reflection that directs and sustains these mission strategies. An extensive analysis of official documents, letters, and interviews provides some of the key questions arising within these two denominations that allow the writer to present an in-depth evaluation of this particular partnership. 1) How do the two denominations articulate and reflect theologically on their praxis? 2) What are the predominant theological motives that undergird their theologies of mission? 3) Which models of mission inform and influence their theologies of mission? 4) Do these denominations hold a common theological understanding of their sharing in God’s mission? 5) How do they develop a sharing/learning process? 6) What are some issues and challenges for both denominations? 6) How do they move forward in mission? 8) How can they continue to improve and deepen an ongoing ecumenical partnership?

The relationship between these two very different denominations is a unique experiment in ecumenical sharing. This dissertation is the first attempt to analyze and evaluate these relations.

The research presented in this dissertation was conducted in Latin America, the Caribbean, and the United States. Venezuela is the country that has received more attention because of the focus on the Evangelical Pentecostal Union of Venezuela in relationship with the Christian Church (Disciples of Christ) in the United States. Extensive travel has taken the writer all over the Venezuelan territory in the last three decades.

The writer of this dissertation claims that the Christian Church (Disciples of Christ) in the United States and the Evangelical Pentecostal Union of Venezuela have shared for four decades in a process that started as an experiment in cooperation and became a successful ecumenical partnership based on equality, mutuality, and respect.

In the Chapter I the author sets forth the dissertation’s theoretical framework, defines the thesis as a forty-year success of the ecumenical partnership between the Disciples and the UEPV, and introduces the concepts of missio Dei and koinonía. He shows the importance of the search for identity and mission both as a defining factor for denominational identity and as the foundation of relationships between groups. Chapter I describes two models of mission strategy (Mainline Protestant and Pentecostal), analyzes the joint mission strategy of the partnership, and highlights the ESR model of partnership. Chapter I also outlines the methodology, principles, and delimitations for this study, which includes performing an examination of context and a historical criticism of root causes behind the character of the churches through participation/observation, interviews, and letters, and documents. Eight key questions are raised early in the introduction and were addressed as the chapters unfolded.

The theological elements of mission are provided in the Chapter II through an examination of different traditions and diverse theological positions while searching for consensus on the key concept of missio Dei as God’s missionary action and emphasizing the holistic, integral, and inclusive dimensions of mission. The conciliar process is shown to follow the same path of affirming mission as missio Dei. Another predominant motive in ecumenical circles has been koinonía as communion in Christian fellowship, worship, and witness in service. This chapter shows that since the Church is called to a commitment to solidarity and unity while caring for God’s creation, koinonía as partnership is seen as ecumenical cooperation in concrete sharing of resources. A feminist theologian is quoted to claim that real partnership requires the construction of better relationships for the future of all humanity. The United Church of Christ in the Philippines (UCCP) and the Sao Paulo Process are cited as offering a common witness in moving away from the colonial heritage into self-determination, self-support, and dignity.

The main purpose of Chapter III is to stress that the Mainline Protestant missions in Venezuela faced the crucial issue of determining their identities by affirming their heritage while looking toward a promising future. These churches confronted many obstacles in this process, including their own internal divisions as well as the historical conflict within Latin America and the Caribbean. Churches and ecumenical organizations struggled to live in mission and unity as a visible sharing in God’s mission and the coming of God’s reign. Regional and national conferences, consultations, and continental assemblies promoted a conciliar process that was expressed concretely in the founding of the Latin American Council of Churches (CLAI) in 1978. Here ecumenical vocation and missional commitment were intertwined. The liberal missionary model was able to move from the influence of an expansive “liberal project” promoted by the United States to a holistic, viable, and relevant Protestantism within the historical conditions of Latin America and the Caribbean where the church in a new diaspora was a predominant theological motive.

Chapter IV delineates the mission strategy of Pentecostal churches in Latin America and the Caribbean, defining their identity and mission as an ecumenism of the Spirit. Pentecostal church leaders were active participants in promoting this style of ecumenism and in establishing partnerships with mainline denominations. Mission and unity was envisioned as a gift of the Spirit that resulted in the promotion of justice, hope, and peace. CEPLA was established as a venue for dialogue and an instrument to enhance partnerships and encourage strategies for social action and evangelism. As inheritors of ecumenism of the Spirit blowing in the Azusa Street movement and other revivals and spiritual movements in the United States, Latin America and the Caribbean received inspiration and a missionary impulse in what was already a diverse and complex Pentecostal movement. The three predominant mission models listed are the missionary expansive model connected primarily to United States based boards of missions, a divine healing neopentecostalism, and the indigenous autonomous movement. All three mission models responded to the pressing needs of the poor and oppressed that have comprised the majority of members in the Pentecostal churches of Latin America and the Caribbean to this day.

Chapter V traces the shaping of a strategy for mission within the Christian Church (Disciples of Christ) in the United States. This denomination grew out of the restoration movement but opted for an ecumenical commitment in the promotion of mission and unity. The Disciples developed a theology of mission as God’s mission and an integral mission strategy in which the central theme of “kingdom building” emerged as an ecclesiology with three distinctive emphases: the members of the church as citizens of the kingdom, the kinship of God’s people as active agents in promoting mission in unity for the kingdom, and the kingdom as communion with God in ecumenical global cooperation for justice and the spread of the Gospel. In the Christian Church (Disciples of Christ) in the United States, missio Dei was manifest as unity in diversity, with identity and mission in a creative tension between the church and the kingdom of God. Mission as God’s mission implied retaining the freedom to examine and interpret while accepting a consensus on the essential doctrinal tenets.

In Chapter VI the Evangelical Pentecostal Union of Venezuela is presented as an autonomous and autochthonous movement that opted for an ecumenical vocation and ecumenical relationships. Its strategy for mission integrated spiritual formation, leadership development, and the capacity to confront new challenges and conflicts. According to this strategy the Church is empowered by the Spirit to promote and witness to Christian unity. The UEPV was a pioneering force in reclaiming the Bolivarian ideal of a “Great Motherland.” The UEPV emphasized that the power of the Holy Spirit equips the people to respond to the crisis in Latin America and the Caribbean and to heal their own internal crisis as a church, as well as imparting the vision to discern the signs of the times and thus to better serve God’s people. The UEPV is shown to affirm a vision that maintained a balance between its mission as a Pentecostal church and its ecumenical commitment.

Chapter VII traces the relationship between the Disciples of Christ and the UEPV that started as an experiment in cooperation and mutual fellowship and grew to become a solid ecumenical partnership. The two denominations continued to honor differences and diversity by maintaining the identity and the integrity of each denomination. They reaffirmed an ecumenical commitment and vocation to continue working together in mission. The learning-sharing model in the Ecumenical Sharing of Resources was one of the key elements in this vital and positive ecumenical relationship.

These two denominations have articulated and reflected theologically on their praxis by developing missio Dei and Koinonia as strategies of mission that direct this praxis toward consistency and coherence while shaping and clarifying their identity and mission.

The Christian Church (Disciples of Christ) (DOC) and UEPV have developed a learning-sharing process of mutual accountability, a humble attitude to deal with misunderstandings and conflicts, and a determination to stay together and deepen their ecumenical commitment.

Both denominations have made the commitment to continue in their common vision for mission together, remaining open to dialogue, designing and promoting common projects, and planning new initiatives while consolidating existing projects. The denominations continue in the sharing of ecumenical resources such as the exchange of delegations and missionary personnel, educational funding, women’s ministries support, social programs for poor women, and evangelistic programs.

Each denomination can improve on deepening this ecumenical partnership by exploring new strategies for mission. The Christian Church (Disciples of Christ) in the United States can benefit from the evangelistic fervor and experience of the UEPV. The UEPV can learn from the experience in ministries of compassion, solidarity, and social action gained by the Disciples of Christ during more than 150 years of existence. The accumulated experience of these 40 years of ecumenical partnership forms a solid foundation upon which to continue exploring new adventures in mission.

One element that makes this mutual partnership a successful model is its immersion in concrete experiences and positive results, even during critical times. First, a mutual partnership requires speaking the truth to each other (Ephesians 4:25b) in order to be accountable in trust and respect for each other. The Christian Church (Disciples of Christ) in the United States and the UEPV have followed this practice in several crucial moments: During the initial contacts from 1959 to 1972, an experiment in cooperation was established, avoiding any false expectations but cultivating a frank and honest dialogue while learning and sharing with one another. The second crucial moment came in the 1972-1980 period when the DOM and the UEPV decided to move forward in consolidating their ecumenical partnership, in sharing missionary personnel for specific projects, in providing funds, and in sharing the expertise of qualified professionals. The third crucial moment came in the years 1981-1983 when the UEPV suffered a serious internal conflict that almost destroyed the organization. During the UEPV XXVII Convention, August 25-28, 1983, the DOM stood with them by sending the Executive Secretary for Latin America and the Caribbean, Rev. David Vargas, which resulted in both churches confirming their intent stay together in mission. To further solidify this commitment, Rev. Gamaliel Lugo was invited as an international guest at the General Assembly of the Christian Church (Disciples of Christ) in Des Moines, October 1985. The fourth crucial moment came during the consultation “Sharing of Hope: An Ecumenism of the Spirit” in Indianapolis in 1997. This consultation provided a setting and opportunity for the UEPV and the other Pentecostal churches now in partnership to “speak the truth in love” once more. Participants confirmed that many weaknesses, obstacles, and dilemmas needed to be addressed by both sides (see Chapter VII, pp.203-207), but despite these challenges the participants were committed to staying together in mission, facing the challenges of the times.

Another element contributing to the success of the mutual partnership model is that sharing in God’s mission requires a mutual openness in correcting mistakes, improving relationships, and enhancing mutual ecumenical commitments. Between 1983 and 2004 the Executive Committee of the UEPV promoted an open dialogue with all the congregations that left that denomination between 1981 and 1983. Many of those congregations returned to the full membership in the UEPV, and others remain in cordial and open communication, sharing in many aspects of mission. The Executive Committee of the UEPV conducted a discernment process between 1984 and 1986 on ecumenical commitment, leading to a public statement at the XXX Convention at Hosanna Church in Guanare, August, 1986. At the XXXI Convention in “Comunidad El Triunfo” in Valencia, 1987, the UEPV publicly declared its ecumenical vocation, reaffirmed its Pentecostal identity, and affirmed its “preferential option for the poor.” This whole process made it clear that UEPV wanted to continue in an ecumenical partnership with the Christian Church (Disciples of Christ) and the ecumenical movement in Latin America and the rest of the world.

The Christian Church (Disciples of Christ) in the United States and the Evangelical Pentecostal Union of Venezuela have moved forward in mission toward equality and justice and have proven that a partnership based on mutual respect and trust, the sharing of human, educational, financial, spiritual and theological resources is the best foundation for an ongoing partnership in God’s mission.

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Campbell, William Hopkins

The Church was not the only progenitor and disseminator of ideas in medieval England, but it was the most pervasive. Relations between the ecclesiastical and lay realms are well documented at high social levels but become progressively obscure as one descends to the influence of the Church at large on society at large (and vice versa). The twelfth century was a time of great energy and renewal in the leadership and scholarship of the Church; comparable religious energy and renewal can be seen in late-medieval lay culture. The momentum was passed on in the thirteenth century, and pastoral care was the means of its transfer. The historical sources in this field tend to be either prescriptive, such as treatises on how to hear confessions, or descriptive, such as bishops’ registers. Prescription and description have generally been addressed separately. Likewise, the parish clergy and the friars are seldom studied together. These families of primary sources and secondary literature are brought together here to produce a more fully-rounded picture of pastoral care and church life. The Church was an inherently local institution, shaped by geography, personalities, social structures, and countless ad hoc solutions to local problems. Few studies of medieval English ecclesiastical history have fully accepted the considerable implications of this for pastoral care; close attention to local variation is a governing methodology of this thesis, which concludes with a series of local case studies of pastoral care in several dioceses, demonstrating not only the divergences between them but also the variations within them.

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Conrad III and the Second Crusade in the Byzantine Empire and Anatolia, 1147

Roche, Jason T.

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Functional Goods and Fancies: The Production and Consumption of Consumer Goods in Northumberland, Newcastle upon Tyne and Durham c. 1680-1780

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This thesis explores the place of consumer goods in the culturally changing environment of late seventeenth- and eighteenth-century Britain. It specifically focuses on the production and consumption of consumer goods in Northumberland, Newcastle and Durham between c. 1680 to 1780. It places the region in a national context and analyses how the diffusion of national taste encouraged the production and consumption of consumer goods in Newcastle, Northumberland and Durham.

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