𝐖𝐡𝐞𝐧 𝐂𝐮𝐥𝐭𝐮𝐫𝐞 𝐁𝐞𝐜𝐨𝐦𝐞𝐬 𝐃𝐨𝐜𝐭𝐫𝐢𝐧𝐞: 𝐀 𝐁𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐑𝐞𝐟𝐥𝐞𝐜𝐭𝐢𝐨𝐧 𝐨𝐧 𝐏𝐞𝐧𝐭𝐞𝐜𝐨𝐬𝐭𝐚𝐥𝐢𝐬𝐦 𝐢𝐧 𝐊𝐞𝐫𝐚𝐥𝐚

𝐖𝐡𝐞𝐧 𝐂𝐮𝐥𝐭𝐮𝐫𝐞 𝐁𝐞𝐜𝐨𝐦𝐞𝐬 𝐃𝐨𝐜𝐭𝐫𝐢𝐧𝐞: 𝐀 𝐁𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐑𝐞𝐟𝐥𝐞𝐜𝐭𝐢𝐨𝐧 𝐨𝐧 𝐏𝐞𝐧𝐭𝐞𝐜𝐨𝐬𝐭𝐚𝐥𝐢𝐬𝐦 𝐢𝐧 𝐊𝐞𝐫𝐚𝐥𝐚

 Introduction

Over the last century, Pentecostalism in Kerala has grown from humble, Spirit-led gatherings into organized denominational structures. With this growth, however, has come a subtle but serious shift: cultural preferences and inherited customs have been elevated to the status of doctrine. Practices once intended as aids to holiness now function as rigid laws, burdening believers and distorting the heart of the gospel.

Gene Getz, in his book Sharpening the Focus of the Church, proposes a helpful framework for analyzing church practices using three lenses: Scripture, History, and Culture. This article uses Getz’s framework to re-examine the cultural evolution of Pentecostal churches in Kerala, pointing to a better, more biblical way forward.

1. The Scriptural Lens: Holding Fast to Truth, Letting Go of Tradition

Kerala’s Pentecostal pioneers began with a vibrant commitment to biblical authority. Yet over time, many practices that were cultural or reactionary became cemented as doctrinal absolutes. This includes:

• Mandated dress codes: White clothing for women and men is considered holy, though Scripture never prescribes a color.
• Strict orders of worship: Every service must begin with prayer, two songs, another prayer, Psalm reading, testimonies, offering, and only then a short, often rushed message. The study and exposition of Scripture—central to early Christian gatherings—has been reduced to a formality.
• Prohibition of ornaments: While wearing gold is forbidden as worldly, other forms of luxury (costly watches, expensive gadgets, cars) are tolerated or celebrated.
• Ban on moustaches: Men, especially leaders, are required to be clean-shaven, even though facial hair is neither praised nor condemned in the Bible.
• Exalting emotional worship forms: Spirituality is often measured by outward fervor rather than inner transformation.

These are non-absolutes that have been wrongly elevated to absolutes, leading to confusion between God’s commands and man’s customs. While some practices, like the head covering, are rooted in biblical principles (1 Corinthians 11), many others lack scriptural grounding and are enforced unevenly.

This distortion violates the freedom of the gospel. As Paul taught in Galatians, when man-made laws are added to grace, the church slips into legalism. We must rediscover the liberty that comes from holding Scripture as our final authority and measuring every tradition against it.

2. The Historical Lens: From Revival to Rigidity

The early days of the Pentecostal movement in Kerala were marked by humility, sacrifice, and the power of the Spirit. Services were simple and relational. Leaders lived among the people. Believers opened their homes, shared their lives, and studied the Word with zeal. But as these fellowships formalized into denominations, structures solidified and spontaneity gave way to routine.

• Leadership centralized: Eldership teams gave way to one-man dominated hierarchies. Accountability was replaced by authoritarianism.
• Revival turned into ritual: What was once dynamic became predictable. Every Sunday looks the same, with little room for the Spirit’s leading or the church’s needs.
• Tradition fossilized: The second generation no longer questioned why things were done a certain way. They were simply told, “This is how it’s always been.”

History teaches us that revival movements are always at risk of institutionalizing themselves. What starts in the Spirit can end in the flesh if leaders fail to guard against formalism. The New Testament church—rooted in Scripture—was led by multiple elders, centered in households, and nurtured through relational discipleship, not programs or performances.

Kerala’s Pentecostal churches must revisit this biblical foundation before their history becomes a warning rather than an inspiration.

3. The Cultural Lens: Navigating Between Isolation and Influence

Kerala’s culture is rich with traditions, family systems, religious symbolism, and honor-based social structures. The Pentecostal movement initially stood out from this background through its radical holiness and separation from mainstream religiosity. But in doing so, it developed counter-cultural expressions that over time turned into cultural subcultures of their own.

Examples include:

• Rigid worship patterns that are seen as sacred and untouchable, even if they are borrowed from older Western mission liturgies.
• Dressing plain to signal piety, though this often becomes a performance of holiness rather than a reflection of the heart.
• Condemning adornment while turning a blind eye to materialism and pride in other forms.

Even more concerning is the shift from intimate house gatherings to impersonal mega churches, where hundreds or thousands gather as strangers. True biblical fellowship—where “each one has a word,” and all members are known and cared for (1 Corinthians 14:26)—is increasingly rare. Believers attend, observe, and leave without meaningful connection.

The early Church flourished not in temples or auditoriums, but in homes. It was governed by a group of elders, not a single man. Ministry was mutual. Leadership was relational. The mission was organic. This is not just a primitive model—it is God’s design.

Kerala Pentecostals must ask: Are our forms helping us fulfill our mission—or hindering it?

A Way Forward: Reforming Without Rebelling

The solution is not to rebel against heritage, but to reform in obedience to Scripture. Here are five steps forward:

1. Distinguish Between Commands and Customs

Not everything traditional is wrong—but neither is it necessarily right. Churches must critically assess each practice in the light of the Word. Where Scripture is silent, freedom—not fear—should prevail.

2. Deconstruct Legalism and Rebuild on Grace

Enforced uniformity does not produce holiness. Only grace can. It is time to teach believers the difference between godliness and cultural conformity.

3. Restore the Biblical Church Model

Move from celebrity pastors and stage-led services to elder-governed house churches, where every member is known, trained, and engaged.

4. Foster Real Fellowship Over Religious Formality

Mega meetings are not inherently wrong—but they must be supplemented with relational gatherings where spiritual formation happens.

5. Train a New Generation with a Biblical Vision

Instead of merely passing down tradition, Pentecostal leaders must disciple young believers in Scripture, mission, and community—preparing them not to replicate the past, but to embody the gospel in today’s world.

Conclusion

Pentecostalism in Kerala is not dying—it is at a crossroads. The Spirit that birthed this movement still breathes life. But the church must return to its foundations: Scripture, not tradition; grace, not legalism; community, not performance.

Let us not allow culture to become doctrine or structure to replace Spirit. Instead, may we echo the call of the Reformation: Ecclesia semper reformanda est—the church must always be reforming. May the Pentecostal church in Kerala once again reflect the vibrant, simple, Spirit-led, Scripture-anchored church of the New Testament—bold in witness, humble in heart, and free in Christ.

Bibliography

1. Getz, Gene A. Sharpening the Focus of the Church. Wheaton, IL: Victor Books, 1984.
   — Chapter 2: "A Look Through Three Lenses" provides the framework of Scripture, History, and Culture to evaluate church practice.
2. Reed, Jeff. The First Principles Series. BILD International, 2004–2020.
   — Especially Series I and III, which emphasize early church structures, house gatherings, and biblical foundations for church life.
3. Viola, Frank and Barna, George. Pagan Christianity? Exploring the Roots of Our Church Practices. Carol Stream, IL: Tyndale House Publishers, 2008.
   — A critical work on how unbiblical traditions have entered the church.
4. Hiebert, Paul G. Anthropological Insights for Missionaries. Grand Rapids, MI: Baker Book House, 1985.
   — For understanding contextualization and the impact of culture on theology and church practice.
5. Toffler, Alvin. Future Shock. New York: Random House, 1970.
   — Cited by Getz for analyzing cultural transitions and their impact on institutions including the church.
6. Ayyadurai, J. Daniel. Pentecostalism in South India: A Sociological Study. New Delhi: Mittal Publications, 2003.
   — Offers cultural and historical insight into the growth and transformation of Pentecostal churches in Kerala.
7. George, K. M. Church and Culture: Kerala Experience. Kottayam: CSS, 1994.
   — Discusses the impact of Kerala culture on Christian identity and worship expressions.