Down with the idols!

Observers often point out that, in terms of both race and gender, Pentecostals have been generally more successful than their evangelical counterparts in integrating and recognizing a multitude of gifts across the divides that stratify society. Admittedly, Pentecostals have a number of difficulties to face on both scores, but it is true that, on the American scene, both women and people from various racial and ethnic backgrounds have played significant roles in the Pentecostal movement as a whole. Such developments are not due to any kind of prescience by Pentecostals that led them to be more inclusive and open to nonmajority voices; such a reading would be blatantly anachronistic. On the contrary, something deep within Pentecostal identity and existence has made these developments possible. One of these constituent factors, I believe, is Pentecostalism’s character as a mystical tradition. With the affirmation of such things as worship, the affections, spiritual practices, “the anointing” and others, Pentecostalism has created a space in its contexts for other dynamics besides intellectualization and abstraction, which in turn have allowed for a disruption of the status quo and the true participation of God’s one people in the economy of grace.—Pentecostalism as a Christian Mystical Tradition, page 122

<idle musing>
I would detail that a bit and say that because Pentecostalism is a mystical tradition, it is able to be more open to the Spirit's leading, hearing the voice of God calling for the destruction the idols of patriarchialism and prejudice in our society.
</idle musing>