Churches that begin to see neo-pentecostal practices and discourses drawing near as well as churches that are neo-pentecostals already have the opportunity to rethink certain practices that may help them:

- Review the concept of division between the sacred and the profane. Recall the incarnation of Jesus. Let us remember that Jesus loved the world (John 3.16). Jesus walked with people of bad reputation (Mark 2.15,16) Rethink how God acts in the world and how he commissions his church to do likewise. Reread pentecostal books such as David Wilkerson's "The Cross and the Switchblade" and see how they would embed themselves in the chaotic world. The love of Jesus challenges us to love the other, the unlovable. "If you love those who love you, what credit is that to you? Even sinners love those who love them." (Luke 6.32) Only if we love the excluded ones, the forgotten ones, the unlovable ones our love will be true. This love requires time, dialogue, attention and genuine interest. This love requires living together. This love requires or own lives. "Greater love has no one than this: to lay down one's life for one's friends." (John 15.13) Let us remember the question: "who is my neighbour?" and the answer found in the story of the Good Samaritan. In that story the hero is the Samaritan (the outsider, the one "of the world"). The believers (we, the church insiders) do not answer the call to the basic right of life so as not to break our rules.

- Re-establish the link with reality, with daily life. When you spiritualize a subject do not forget to "fleshize it" too. Let us have beliefs that are relevant Monday to Friday and not only Sunday. Let us remember that in the final judgement day the criteria will be if we gave food to the hunger, water to the thirsty, if we hosted the foreigner, if we clothed those with no clothes, if we cared for the sick, and if we visited those in prison (Matthew 25). These are expressions of a holistic faith, one that mingles with practice. Let us remember that when we do those things it is to Jesus we do it. And when we do not do these things it is to Jesus we do not do it. Perhaps if we saw Jesus in these people our attitude would change.

-Recognize that failures are part of the Christian journey. The Bible depicts life as it is. It documents now only victories but also failures. Jesus reminded us that we would have trouble. The poetry of the Hebrew Bible reflects not a "Pollyannic" view of life, but a realistic one.

"From on high he sent fire,
       sent it down into my bones.
       He spread a net for my feet
       and turned me back.
       He made me desolate,
       faint all the day long." - Lamentations 1.13

"He has besieged me and surrounded me
       with bitterness and hardship.

He has walled me in so I cannot escape;
       he has weighed me down with chains.

Even when I call out or cry for help,
       he shuts out my prayer." - Lamentations 3.5,7,8

"Why do you hide your face
       and forget our misery and oppression?" - Psalm 44.24

"Shall we accept good from God, and not trouble?" - Job 2.10b

- Rethink what “enemy” means. Recall that Jesus commanded us to love our enemies (Matthew 5.44). Rethink the belligerent language remembering what Jesus said: "blessed are the peacemakers" (Matthew 5.9a). Remember what Paul wrote quoting Proverbs: 'On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head."' (Romans 12.20) Recall the radical forgiveness that Jesus prays on the cross: "Father, forgive them" (Luke 23.34a)

- Some pentecostal churches have the tradition of renovation, that is, the tradition of no-tradition (mainly the 'independent' ones). This can be good. They can seize the opportunity to conceive and experiment with new ways of being community helping each other.

- Explore ways of living as a community. Remember that our God is a community of three persons. Substitute prosperity with dignity. I have the impression that most people seek justice, dignifying work, dignifying housing, dignifying sanitation, access to healthcare, and access to quality education. Not prosperity per say. Not luxury per say. The believer, therefore, must renounce the intention to hit the Jackpot in life through questionable means in favour of building communities of mutual help that incarnate the theology of the Kingdom of God.