It's a Generational Cultural Conflict

[RevBuddy]

After spending some time considering the basic issues behind the so-called "Resolution 4" controversy and the feeding frenzy that followed the annoucement of the "Tulsa meeting," I believe there can be value and merit in taking a retrospective look at these dramatic and disturbing issues through the dual lights of generations and "Pentecostal" culture.

I believe there is a consensus of opinion that Resolution 4 is NEITHER the cause NOR the effect for the recent uncomfortableness that some have with the UPCI or its organizational structure. Rather, I believe that hidden just below the surface is a generational and cultural conflict that is, just now, playing itself out in the open.

The current conflict and its associated arguments, pro and con, are not based even remotely on any given resolution or, for that matter, the general debate over television's contributions to good or evil. Instead, there are three generations of Pentecostals that are the willing and unwilling participants in a Pentecostal cultural conflict, and at times, an all-out battle, for the "hearts and minds" of the current Apostolic constituency.

The "first" generation is that early generation of my father - they are now in their 70's and 80's - and they've fought a good fight. During their long and stiffling tenure, they took and maintained organizational control. They established precedence, political control and ran an impressive political machine, especially at the district level. Yes, they held control too long and were too slow to accept the "second" generation's vision of evangelism and revival, but theirs is not a legacy without considerable merit.

Perhaps, the "first" generation's greatest achievement was it's immediate and highly effective defense of Oneness Pentecostal doctrinal Truths. During the 1950's and 1960's, these Truths were under great attack and such an attack demanded an equally strong defense. It is in this defense that the "first" generation had its greatest victories. Every onslaught against Oneness doctrine, whether from the Latter Rain movement, or the early attempts of a fledgling Charismatic movement, all frontal and oblique attacks against Oneness doctrine were repelled and defeated with an astounding amount of organizational skill, oratory and, at times, intimidation. Regardless of how much or little attention was being paid to Oneness Pentecostals, they were decisively and emphatically reinforcing their doctrinal positions and establishing the Oneness Pentecostals as a spiritual force to be reckoned with.

The flaw in their overall plan - the inability or refusal to share power and influence - has brought all of us Oneness Pentecostals to where we are today - watching a generational and cultural conflict ignite into an all-or-nothing battle. Because "first" generation Pentecostal leadership refused to share organizational power, their over-extended tenure in critical leadership positions would bring about at least two significant, unplanned results:

1. Result #1 - The "second" generation was never integrated into the "first" generation organizational structure. And even when "second" generation leaders were allowed to hold organizational offices, those offices did not provide for the exercise of sufficient political or organizational control and power to make major differences in the final results. In the final analysis, the "second" generation was allowed to "preach," but not allowed to "rule!"

2. Result #2 - The mantle of organization control and power would fall, not to the "second" generation, but to the "third" generation. This occurred in spite of the fact that "second" generation leaders were capable, talented and anointed. They just couldn't, or wouldn't, wrestle organizational control from the "firsts!"

By de facto , the "third" generation began, and continues to influence both the "first" and "second" generations in subtle and seemingly insignificant ways. They grew in number at much faster rates than previously experienced by "first" and "second" generations Pentecostals. And secondly, they developed, while not an organized strategy, a well-defined approach to local church government, worship services and evangelistic philosophy. And as their numbers grew, so too, did their influence over local and district departments, special events and camp meetings, etc. Little by little, "third" generation Pentecostals began a systematic restructuring of Pentecostal "culture." Songs, order of services, and even, wholesale changes in the local church's philosophy toward the surrounding community and non-Pentecostal cultural developments. This process had its origin in the subtle "retirement" of long-honored hymns and congregational songs. New songs or choruses were introduced and the "old" was deemed to be truly old fashioned and obsolete for today's modern church services. This was certainly subtle, but the effect was devastating...the "first" and "second" generations' culture was changing ever so slightly, but changing it was.

The "second" generation Pentecostals faced, not an attack against its Oneness doctrine. No! that would have been widely recognized, and a quick and effective defense would have been mounted. But make no mistake, this was an attack all right, but doctrine had nothing to do with it...it was an attack on Pentecostal "culture." The times, they were achangin'! It was necessary to bring the "culture" to an acceptable place. Everybody had to feel comfortable and be accepted for who they were...of course, we had to recognize the damage we were doing by not being sensitive to the "self esteem" of others. And "third" generation Pentecostals were changing the culture as fast as the climate and leaders would permit. Out of this evolving new Pentecostal culture came ideas and concept directly out the Charismatic movement - "The Emerging Church," "Inclusive Evangelism," and "Community Sensitivity," just to name a few.

"Third" generation Pentecostals were not unlike their counterparts in secular society...they challenged standards and mores...and when no adequate defense was raised, the challenges evolved into new, well-established modern standards and mores for church services, dress and behavior. Out of this "third" generation movement, the old, almost ancient by now Pentecostal culture was becoming unrecognizable by "first" generation Pentecostals, and was causing considerable concern and worry among the "second" generation.

This generational cultural conflict continues today in full fury...right in front of our eyes. While generational differences are not new, the introduction of secular, non-Pentecostal philosophy into mainstream Oneness Pentecostalism has produced a crisis - not of doctrine - but one of culture. Not of the "old" versus the "new," but of the "established" versus the "experimental."

This is why the local church gets the "sinner's prayer" recited by the pastor during Oneness Pentecostal Easter Sunday services with no altar services whatsoever. And even more subtle, the continual "dumbing down" of all things cultural...Pentecostal culture, that is...from dumbing down the sermon content... to dumbing down the pastoral influence... to dumbing down the Bible study content...all works together to normalize the non-Pentecostal's Pentecostal experience.

This current generation will not, for the most part, ever directly affront Oneness doctrine, instead there is a solution - dress down, preach down, get down and water down...until there is a "new and improved" Pentecostal culture that is attractive, exceptable and functional for all...

While I am not a proponent of the "Tulsa" movement, and I have no intention of endorsing its current actions, I do understand their fears. I am not afraid of television's adverse influence on my Pentecostal heritage...but rather, I am very fearful of the continuing, aggressive attack on my Pentecostal culture.

Pray for the "fourth" generation. It may not survive the conflict...