The purpose of this thesis is develop a pentecostal theology of social engagement with a particular focus on Māori in twenty-first century New Zealand society. As a diverse and growing global movement, pentecostalism is in need of a well-developed theological framework that might inform and shape social engagement, especially in relation to indigenous peoples in post-colonial contexts. In New Zealand, given the various social challenges facing Māori in contemporary society, the lack of theological reflection on these challenges has been problematic in a number of ways. This thesis aims to address this lack through the development of a pentecostal theology of social engagement in relation to issues of social concern for Māori in New Zealand.
In Part I, I develop a framework for thinking theologically and pentecostally about social engagement. To achieve this, four pentecostal distinctives are examined, namely, the Full Gospel, an experiential spirituality, premillennial eschatology, and missional motivation and indigenisation. I consider how each of these distinctives can shape a pentecostal approach to the task of theology itself, as well as a pentecostal theology of social engagement. In particular, I propose that pentecostal experiences of the Spirit should play an important role in pentecostal theology, and that the widespread contextualisation of the movement into indigenous contexts suggests that pentecostal theology should intentionally integrate the insights of indigenous experience.
Part II of this thesis examines the socio-political context of Māori and the relationship between Māori and the pentecostal movement. Moreover, I analyse a series of interviews with Māori pentecostal church leaders and ministers and consider how their experiences and insights might contribute to a theological response to issues of social concern for Māori. In light of this analysis, I argue that pentecostal experiences of the Spirit are connected to ethnic and cultural affirmation for Māori and thus contribute to a pentecostal form of conscientisation. I also propose that the fusion of social and spiritual realities can be helpful in thinking about social engagement as a spiritual task. Lastly, I suggest that pentecostal churches have prophetic potential, both as embodied contrast communities and by challenging the powers in New Zealand society that contribute to issues of social concern for Māori in the twenty-first century.
