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Journal articles on the topic 'Pentecostal'
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1
Vondey, Wolfgang. "Soteriology at the Altar: Pentecostal Contributions to Salvation as Praxis." Transformation: An International Journal of Holistic Mission Studies 34, no. 3 (November 16, 2016): 223–38. http://dx.doi.org/10.1177/0265378816675831.
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The day of Pentecost serves as a central integrative theme for the practices, theological concepts, and biblical narratives nurturing Pentecostal soteriology. The so-called “full gospel” provides the basic contours for ritual reflection among Pentecostals and recognizes salvation as both initial metaphor for Pentecostal theology and principal theological theme. The foundational soteriological plot of Pentecost is appropriated by Pentecostals in diverse contexts through the foundational rite of the altar call and response. A Pentecostal reading of salvation from the biblical account of Pentecost and a subsequent articulation of Pentecostal soteriology cast in the image of Pentecost identifies the Pentecostal contribution to Christian soteriology as a persistent emphasis on salvation as praxis.
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Vondey, Wolfgang. "Pentecostal Theology." Journal of Pentecostal Theology 28, no. 1 (March 20, 2019): 32–45. http://dx.doi.org/10.1163/17455251-02801004.
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The book Pentecostal Theology identifies the so-called ‘full gospel’ as a comprehensive theological narrative of the Pentecostal movement. The full gospel is essentially a liturgical narrative aiming at participation in Pentecost through an experiential, hermeneutical, and theological move to and from the altar that yields a biblically and theologically organized and embodied theology. The reviewers of the book have raised a number of observations concerning the systematic and constructive argument of Pentecostal Theology. This essay responds to the concerns by discussing the nature of theological inquiry among Pentecostals, the method of the full gospel, and the continuity and discontinuity in Pentecostal theology.
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Mansilla, Miguel Ángel, and Luis Alberto Orellana. "Political Participation of Pentecostal Minorities in Chile, 1937–1989." Latin American Perspectives 43, no. 3 (March 18, 2016): 104–15. http://dx.doi.org/10.1177/0094582x16636376.
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Chilean Pentecostals have been described as passive and politically conformist in their relations with the military government. Instead, there is historical evidence that they have been an active and interactive minority. Pentecostal denominations have participated in political projects associated with leftist political parties. Pentecostal leaders have associated themselves with various political parties as a form of political struggle for recognition, and active Pentecostal organizations resisted and protested during the military government. Se han calificado a los pentecostales chilenos de pasivos y conformistas políticamente en sus relaciones con el gobierno militar. En cambio, hay evidencia histórica que han sido una minoría activa e interactiva. Las denominaciones pentecostales han participado en proyectos políticos asociados con partidos políticos de izquierda. Los dirigentes pentecostales se han plegado a varios partidos políticos como forma de lucha política por el reconocimiento, y organizaciones pentecostales activas han resistido y protestado durante el gobierno militar.
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Docush, Vitaliy I. "Pentecostal eschatology: stages of formation, essential characteristics." Ukrainian Religious Studies, no. 42 (October 24, 2006): 52–62. http://dx.doi.org/10.32420/2006.42.1824.
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According to the World Christian Encyclopedia, as early as 1980, the classic Pentecost was transformed into the world's largest union of Protestants. At that time, the number of his faithful was about 51 million. persons other than 11 million Pentecostal charisma. Thus, 75 years after its inception, there have already been 62 million Pentecostals worldwide in more than 100 countries.Given the dynamics of the Pentecostal period, it can be argued that neophytes attract some attractive elements of the doctrine into its ranks. This is what actualizes the identified problem and will be the subject of our research. In the light of this, the subject of our study is an analysis of the development of the cornerstone doctrine of the Pentecostal doctrine - the "baptism of the Holy Spirit" and its essential eschatological characteristics. The main objectives of the study include: 1) determining the causes and timing of the Pentecostal "awakening movement"; 2) exploring the main stages of the Pentecostal movement and the doctrinalisation of the Pentecostal doctrine; 3) summarizing the basic typological characteristics of Pentecostal eschatology and defining its essential characteristics.
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Archer, Kenneth J. "Pentecostal Hermeneutics and the Society for Pentecostal Studies." PNEUMA 37, no. 3 (2015): 317–39. http://dx.doi.org/10.1163/15700747-03703005.
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This address engages two interrelated pentecostal hermeneutical concerns. The first section identifies an emergence of a pentecostal theological hermeneutic integrated around a holy triad—Holy Spirit, Holy Scripture, and holy community. This resulted when Pentecostals took a linguistic and postmodern turn. The second section focuses upon the significance of the Society for Pentecostal Studies (SPS) as a hermeneutical community. SPS is a unique and diverse interpretive community comprised primarily of Pentecostals and Charismatics. SPS must live in the tension of being and performing as an academic society committed to rigorous standards of research while being a diverse community of scholars who also maintain close relationships with pentecostal and charismatic denominations, educational institutions, and coalitions.
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Dye, Colin. "Are Pentecostals Pentecostal? A revisit to the doctrine of Pentecost." Journal of the European Pentecostal Theological Association 19, no. 1 (March 1999): 56–80. http://dx.doi.org/10.1179/jep.1999.19.1.005.
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Castelo, Daniel. "Tarrying on the Lord: Affections, Virtues and Theological Ethics in Pentecostal Perspective." Journal of Pentecostal Theology 13, no. 1 (2004): 31–56. http://dx.doi.org/10.1177/096673690401300103.
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AbstractAs Pentecostals begin to inquire what might constitute Pentecostal theology, the matter must also arise as to what constitutes Pentecostal ethics, both as a matter of logical sequence and as a necessity given the historical and theological links the Pentecostal movement has with the Holiness movement of the nineteenth century. Both areas must be localized in the context of Pentecostal worship, and essential to the field of ethics are the affections and virtues, two moral frameworks that have proven useful for Christian moral reflection. Rather than choosing one or the other, Pentecostals can employ these frameworks in a complementary manner, for each framework has particular accents that are crucial for describing how the moral life takes shape and is sustained. The author employs the activity of ‘tarrying’ from Pentecostal worship as a metaphor for the Pentecostal vision of the moral life in order to show how Pentecostals may continue to embody distinctively their eschatological vision of God at a time when they are negotiating competing allegiances as they emerge as a sub-tradition within Christianity.
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Estrada-Carrasquillo, Wilmer. "¿Y los pentecostales? ¡Presentes!: Public Theological Contributions from Latin America." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 231–40. http://dx.doi.org/10.1163/17455251-02402009.
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This paper seeks to reiterate the social nature of Pentecostal spirituality. On the one hand, Pentecostals have done very well stressing their evangelistic mission as intrinsic to Spirit Baptism. On the other hand, they have often neglected the importance of issues of social justice. Yet, Latin American Pentecostals have been calling for and embodying an integral Pentecostal spirituality that includes justice within the mission of the Spirit’s mission in the world. Focusing on various contemporary challenges raised by globalization in Latin America, the paper will present how Latina/o Pentecostal theologians are challenging the Pentecostal movement to engage the public sphere integrally.
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Kristyanto, Twin Hosea Widodo, Dony Lubianto, Soewandi H. Tandiawan, and Fredy The. "KEHIDUPAN PENYEMBAHAN DI ERA PENTAKOSTA KETIGA DAN IMPLIKASINYA TERHADAP AMANAT AGUNG." Way Jurnal Teologi dan Kependidikan 8, no. 1 (April 30, 2022): 45–68. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v8i1.79.
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The Third Pentecostal Movement, as a development of Pentecostal theology, has influenced the worship life of Pentecostals. This paper aims to explain how the worship life in the Third Pentecost era and its relation to the completion of the Great Commission of the Lord Jesus. Qualitative methods are used to achieve this goal, using a systematic and phenomenological literature study approach toward 4 interviewees. The results of the observations show that the worship life in the Third Pentecost era is characterized by a special spirituality, namely emphasizing the practice of speaking in tongues and providing space for other manifestations of the power of the Holy Spirit. It is the practice of spirituality that attracts people and ultimately provides momentum for the preaching of the gospel. In addition, the spirituality of the Third Pentecost is also marked by a life of prayer and intense meditation on God's Word as well as the fellowship of believers in cell groups. This spirituality encourages God's people to carry out evangelism and discipleship so that more people experience God. Spirituality in the Third Pentecostal era is not only self-empowerment, but also missionary. Thus, it can be concluded that the worship life in the Third Pentecost era is characterized by an emphasis on the use of tongues (glossolalia), a life of prayer and meditation on the Word, and the practice of discipleship through cell groups as bridges and media for the completion of the Great Commission of the Lord Jesus.
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Dodson, Jacob D. "Gifted for Change: The Evolving Vision for Tongues, Prophecy, and Other Charisms in American Pentecostal Churches." Studies in World Christianity 17, no. 1 (April 2011): 50–71. http://dx.doi.org/10.3366/swc.2011.0005.
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Over the past few decades many Pentecostal churches in the United States have experienced a decrease in the practices of prophecy and speaking in tongues during public worship. This article will explore how this change has taken place and why it matters to American Pentecostals. Three major trajectories will emerge in the discussion including: the changing self-identity of Pentecostals, the relations Pentecostals share with other Christian traditions, and Pentecostal efforts to reach out to a variety of groups. The thesis of this article is that the apparent declining interest in prophecy and speaking in tongues in America Pentecostal churches is misleading because it does not adequately acknowledge ecumenical developments in the broader Pentecostal theology of charismatic gifts. Many new approaches reexamine the roles of ordinary charisms, communal boundaries, non-Pentecostals, and those with intellectual disabilities. This shift in thinking has potential to reorient the larger tradition toward its ecumenical, interracial, and intercultural foundations.
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Quayesi-Amakye, Joseph. "God in Ghanaian Pentecostal Songs." Journal of Pentecostal Theology 22, no. 1 (2013): 131–51. http://dx.doi.org/10.1163/17455251-02201011.
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This essay is about implicit ideas of God in Ghanaian Pentecostal songs. It examines and discusses some selected songs or choruses sung by Ghanaian Pentecostal churches. Today these songs have ceased to be the prerogative of the Pentecostals; they are sung by all: Christian and non-Christian. The songs I examine in this paper reveal Ghanaian Pentecostal understanding and interpretation of the being and nature of God. The paper aims at demonstrating the naturalness of Ghanaian Pentecostal songs. It also reveals the synthesis of the Akan primal worldview and biblical understanding in the Ghanaian Pentecostal concept of God. Yet this paper demonstrates that Ghanaian Pentecostals show a clear discontinuity with the primal worldview when they subvert the mediatorial and salvific roles of the traditional deities and spirits with those of Christ and the Christian God.
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Johnson, Jr., Bob L. "On Pentecostals and Pentecostal Theology." PNEUMA 38, no. 1-2 (2016): 123–47. http://dx.doi.org/10.1163/15700747-03801015.
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Few contemporary scholars have influenced biblical theology more than Walter Brueggemann. As an authority on the Hebrew Bible, he has earned the respect of theologians worldwide. His work speaks to a variety of audiences in the church and academy. Of special interest here are the relationships he has developed with pentecostal scholars in recent years. His rhetorical approach to Scripture, coupled with the prominence this method affords the biblical text, speaks to Pentecostals. His appreciation for the wonder, mystery, and generativity of the biblical narrative likewise reflects a common emphasis. The priority he gives to the theological interpretation of the text contrasts with the historical-critical approach that once dominated the field. Within this theological context, the purpose of this interview was threefold: 1) to hear Brueggemann’s account of his own spiritual journey as a disciple and scholar—that is, his testimony; 2) to explore the origins and nature of his relationship with Pentecostals; and 3) to understand his perceptions of pentecostal theology.
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Kowalski, Rosemarie Daher. "The Missions Theology Of Early Pentecost: Call, Challenge, and Opportunity." Journal of Pentecostal Theology 19, no. 2 (2010): 265–91. http://dx.doi.org/10.1163/174552510x526278.
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AbstractThis article explores three historical components of Pentecostal theology that influenced Pentecostal missionary women by examining missions after the Pentecostal revival of the early twentieth century. This article presents four case studies of such Pentecostals and their responses to Pentecostal experiences and missionary careers for ongoing theological consideration about what it means to 'Go into all the world' as a Pentecostal. According to this study, the Pentecostal experience and reliance on the Holy Spirit was a significant part of Pentecostal women's call to and empowerment for missions, in facing the challenges of missionary service with Pentecostal eschatology, and in following the biblical mandate and narrative to serve in the power of the Spirit with gospel proclamation and accompanying 'signs and wonders'.
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Dutko, Joseph Lee. "Beyond Ordinance: Pentecostals and a Sacramental Understanding of the Lord’s Supper." Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 252–71. http://dx.doi.org/10.1163/17455251-02602006.
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Most Pentecostal churches define the Lord’s Supper as an ordinance, and they practice it mainly as a cognitive act of remembrance. This article argues that this ordinance/memorialist position is inconsistent with Pentecostal belief and practice in other areas and that a more sacramental understanding of the Lord’s Supper would provide an opportunity for an intensification and revival of other Pentecostals core beliefs, particularly in the areas of pneumatology, eschatology, and ecclesiology. Despite a problematic and inconsistent history with sacramental thought, this study shows that Pentecostals inherently hold a sacramental worldview in their most distinctive belief of glossolalia, which provides a launching point for all other sacramental discussions in Pentecostal theology. The conclusion emerges that a more sacramental understanding of the Lord’s Supper within Pentecostalism will provide a unique opportunity to promote, extend, and at times revive core Pentecostal beliefs and values and reinvigorate Spirit-centered worship in Pentecostal churches.
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Macchia, Frank D. "God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States." Pneuma 18, no. 1 (1996): 33–54. http://dx.doi.org/10.1163/157007496x00047.
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AbstractThis confused response to the Charismatic movement2 by an official of the Assemblies of God is typical of what many classical Pentecostals in the United States have felt in their struggle over the past three decades to come to terms with the obvious proliferation of extraordinary signs and gifts of the Holy Spirit among members of mainline churches. In the past, Pentecostals viewed these churches as the chief opponents of the latter-day bestowal of supernatural signs and wonders. Apparently, without the permission of Pentecostals, the Spirit of God was suddenly being felt in Charismatic Renewal among members of major Protestant churches and, most surprisingly for Pentecostals, in the Roman Catholic Church. The Pentecostal confusion, however, was due not only to the unexpected work of the Spirit among alleged opponents of revival, but also to the influence that these Renewal movements were having on many classical Pentecostals. In other words, Pentecostals not only had to wrestle with the dramatic work of the Spirit in the mainline churches, they also had to come to terms with the possibility that the movement may serve as a source of renewal for Pentecostal churches. This confusion was rooted in the Pentecostal ambivalence toward a Renewal movement that both repelled and influenced the classical Pentecostal churches.
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Englund, Harri. "CHRISTIAN INDEPENDENCY AND GLOBAL MEMBERSHIP: PENTECOSTAL EXTRAVERSIONS IN MALAWI." Journal of Religion in Africa 33, no. 1 (2003): 83–111. http://dx.doi.org/10.1163/157006603765626721.
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AbstractRecent scholarship on Pentecostalism in Africa has debated issues of transnationalism, globalisation and localisation. Building on Bayart's notion of extraversion, this scholarship has highlighted Pentecostals' far-flung networks as resources in the growth and consolidation of particular movements and leaders. This article examines strategies of extraversion among independent Pentecostal churches. The aim is less to assess the historical validity of claims to independency than to account for its appeal as a popular idiom. The findings from fieldwork in a Malawian township show that half of the Pentecostal churches there regard themselves as 'independent'. Although claims to independency arise from betrayals of the Pentecostal promise of radical equality in the Holy Spirit, independency does sustain Pentecostals' desire for membership in a global community of believers. Pentecostal independency thus provides a perspective on African engagements with the apparent marginalisation of the sub-continent in the contemporary world. Two contrasting cases of Pentecostal independency reveal similar aspirations and point out the need to appreciate the religious forms of extraversion. Crucial to Pentecostal extraversions are believers' attempts to subject themselves to a spiritually justified hierarchy.
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Anderson, Allan. "New African Initiated Pentecostalism and Charismatics in South Africa." Journal of Religion in Africa 35, no. 1 (2005): 66–92. http://dx.doi.org/10.1163/1570066052995843.
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AbstractThe new Pentecostal churches in South Africa, while not as numerically significant as those elsewhere in Africa, follow similar patterns. Tracing the rise of white megachurches in the 1980s and the subsequent emergence of black Charismatic churches similar to those found elsewhere in Africa, this article outlines their ambivalent relationship with the apartheid regime and the increasing disillusionment of black Pentecostals in the run-up to the 1994 elections. It traces the roles of Pentecostal and Charismatic leaders in the new South Africa and the impact of African Charismatic preachers from elsewhere, pilgrimages to other Pentecostal centres and other factors of globalization. After a survey of different Pentecostal churches, it discusses how new South African Pentecostals illustrate Coleman's dimensions of a globalized Charismatic Christianity.
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Nel, Marius. "DEVELOPMENT OF THEOLOGICAL TRAINING AND HERMENEUTICS IN PENTECOSTALISM: A HISTORICAL PERSPECTIVE AND ANALYSIS." Studia Historiae Ecclesiasticae 42, no. 2 (November 15, 2016): 192–207. http://dx.doi.org/10.25159/2412-4265/1322.
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The article hypothesises that the historical development of Pentecostal hermeneutics is closely related to and illustrated by Pentecostals’ attitude towards theological training. A short survey is given of the development of theological training within the Pentecostal movement in order to demonstrate how it accompanied a change in the way the Bible was considered during the past century in terms of three phases. For the first three decades Pentecostals had no inclination towards any theological training; they considered that the Bible provided all they needed to know and what was important was not what people in biblical times experienced with or stated about God, but the way these narratives indicate contemporary believers to an encounter with God themselves, resulting in similar experiences. From the 1940s, Pentecostals for several reasons sought acceptance and approval and entered into partnerships with evangelicals, leading to their acceptance of evangelicals’ way of reading the Bible in a fundamentalist-literalist way. From the 1970s they established theological colleges and seminaries where theologians consciously developed Pentecostal hermeneutics in affinity with early Pentecostal hermeneutics, although most Pentecostals still read the Bible in a fundamentalist-literalistic way − as do the evangelicals. Its hermeneutics determined its anti-intellectual stance and the way Pentecostals arranged the training of its pastors. The history of the Pentecostal movement cannot be understood properly without realising the close connection between its hermeneutics and its view of theological training.
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Daniels, III, David Douglas. "“Gotta Moan Sometime”: A Sonic Exploration of Earwitnesses to Early Pentecostal Sound in North America." Pneuma 30, no. 1 (2008): 5–32. http://dx.doi.org/10.1163/157007408x287759.
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AbstractSound as a historical frame provides a new historiographic turn for Pentecostal studies and a complement to spatial and temporal studies of the Pentecostal past. This article explores how sound serves as a primary marker of early Pentecostal identity, as sound blended the sound of prayer, preaching, testifying, singing, music-making, and silence. Embedded in early Pentecostal sound are primal cries, speech, music, and ambient sound which, for early Pentecostals, functioned as a circular continuum that Pentecostal soundways traveled. Encompassing more than orality, early Pentecostal sound generated a way of knowing that challenged the orality-literacy binary, the hierarchy of senses that privileged sight, and the hierarchy of the races.
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Butler, Anthea. "Media, Pentecost and Prosperity: The Racial Meaning behind the Aesthetic Message." Pneuma 33, no. 2 (2011): 271–76. http://dx.doi.org/10.1163/027209611x575050.
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AbstractThe deft use of media by Afro-Pentecostal evangelists and performers has popularized historic changes in Pentecostal belief, theology, and practice. These changes are magnified when investigated through the lens of race, gender, and aesthetics. Focusing on how Afro-Pentecostals deploy and use the media is important in discerning how beliefs are changed and/or reinforced by Afro-Pentecostals.
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Mar, Leonard P. "A Pentecostal perspective on the use of Psalms of Lament in worship." Verbum et Ecclesia 29, no. 1 (February 3, 2008): 91–109. http://dx.doi.org/10.4102/ve.v29i1.7.
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The idea of lament as part of human worship experience is foreign within the Pentecostal tradition. This is the case not only in Pentecostal literature, but also in Pentecostal liturgy. This negative viewpoint regarding the place of lament in worship goes hand in hand with the negativity towards the whole of the Old Testament within the Pentecostal tradition. Pentecostals usually regard the New Testament as more applicable to the life and worship of the Church. This viewpoint is in contrast with Pentecostal hermeneutics, with its emphasis on “shared experience”. The aim of this paper is to show that lament should be part and parcel of Pentecostal worship. Guidelines on how lament can be utilised in the Pentecostal Church are presented.
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Powers, Janet. "Recovering a Woman's Head With Prophetic Authority: a Pentecostal Interpretation of 1 Corinthians 11.3-16." Journal of Pentecostal Theology 10, no. 1 (2001): 11–37. http://dx.doi.org/10.1177/096673690101000102.
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AbstractEarly Pentecostals defended the ministry of women by using passages in Acts 2.16-17 and 1 Cor. 11.3-16 to show that the Holy Spirit had empowered women to prophesy. But in Pentecostal churches today, some of the same biblical passages are now used to argue for significant restrictions on the ministry of women. This shift is especially apparent in the interpretation of 1 Cor. 11.3-16.These contemporary Pentecostals do not seem to realize that the hermeneutic that is used to interpret 1 Cor. 11.3-16 as a passage which limits the ministry of women is the same hermeneutic which is often used to discredit the doctrine of Spirit-baptism. Pentecostal interpreters need to reject this non-Pentecostal hermeneutic and reclaim 1 Cor. 11.3-16 as part of the Pentecostal defense of Spirit-empowered ministries of women. What is at stake is not just the prophetic ministry of women but the fundamental Pentecostal belief that all believers are empowered by the Holy Spirit for ministry.
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Martin, Lee Roy. "A Pentecostal Reception History of the Book of Judges." Old Testament Essays 35, no. 3 (February 10, 2022): 496–520. http://dx.doi.org/10.17159/2312-3621/2022/v35n3a8.
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This early Pentecostal reception history aims to locate the book of Judges within the Pentecostal context and to discover the effects of the book on the tradition's theology and practice. The study examines North American periodicals (plus Confidence, a British publication) from the beginning of 1906 (the start of the Azusa St. revival) to the end of 1925, a period that historian Walter J. Hollenweger describes as the "heart" of the Pentecostal movement. These early voices help to shape a Pentecostal approach to the book of Judges as they show how this segment of the first generation of Pentecostals struggled with issues such as paradigms of leadership, the necessity of Spirit empowerment, the role of women in ministry and the relationship between purity and power. The testimonies, sermons and articles reviewed here demonstrate that some early Pentecostals identified with the stories and characters in Judges and appropriated them to the Pentecostal context.
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Archer, Melissa L. "The Worship Scenes in the Apocalypse, Effective History, and Early Pentecostal Periodical Literature." Journal of Pentecostal Theology 21, no. 1 (2012): 87–112. http://dx.doi.org/10.1163/174552512x633312.
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History of effect is a recent methodology being used as a means to discover the ways in which readers are influenced by biblical texts. This essay seeks to discover how the early Pentecostals were influenced in their worship by their reading of the Apocalypse. Early Pentecostal literature is filled with references to the worship practices and experiences of the early Pentecostal communities. The literature, which is largely testimonial in nature, indicates that the early Pentecostals were deeply influenced in their worship by the Apocalypse. This essay provides a survey of both Wesleyan-Pentecostal and Finished Work periodical literature from 1906-1916.
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Coulter, Dale. "Pentecostal Visions of The End: Eschatology, Ecclesiology and the Fascination of the Left Behind Series." Journal of Pentecostal Theology 14, no. 1 (2005): 81–98. http://dx.doi.org/10.1177/0966736905056548.
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AbstractThis article examines the Pentecostal reception of dispensational eschatology from the perspective of its connection to other Pentecostal theological concerns. Through an investigation of representatives from the Church of God and the Assemblies of God, it is argued (1) that early Pentecostals tended to use eschatology to articulate their own ecclesiology, and (2) that it is their ecclesiological concerns that separate Pentecostals from dispensational thought while simultaneously attracting them to it. Drawing on the Eastern Orthodox idea of sobornicity, a final section of the article is devoted to teasing out the theological concerns implicit to Pentecostal ecclesiology in order to promote further dialogue with Roman Catholicism.
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Harris, Antipas L. "Emerging African American Pentecostal Sources in Public Theology." International Journal of Public Theology 13, no. 4 (December 9, 2019): 472–93. http://dx.doi.org/10.1163/15697320-12341589.
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AbstractTheological authority is of paramount importance for the future of African American Pentecostal public theology. Largely ignored as authoritative sources by white Pentecostals in the years following the Azusa Street Revival, black Pentecostals were often snubbed by black denominations as well. Consequently, at the traditional table of theological discourse, black Pentecostal pastors have been notably absent. The question of theological authority in black Pentecostalism can be answered, in part, by examining its historically relevant contributions to theology in general, and to black liberation theology in particular. Early social prophetic theologians left a treasure trove of leadership hermeneutics and models for public engagement. This article highlights four pastors who left legacies built on their roles as pioneers in the black Pentecostal movement. The biographic profiles reveal sources of i) historical authority within the broad contours of the black Pentecostal tradition, and, ii). innovative hermeneutics as valid models for engaging public theology.
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Yong, Amos. "Intercultural Theology." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 147–51. http://dx.doi.org/10.1558/isit.32690.
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My proposal is that a Pentecostal approach to theology, normed by the Day of Pentecost narrative (rather than by modern Pentecostal theological developments) invites an intercultural stance. The many tongues unleashed by the Pentecostal Spirit empowers many aesthetic, philosophical, and religious testimonies of which witnesses demand intercultural discernment.
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Hudson, Andrew Sinclair. "Pentecostal History, Imagination, and Listening between the Lines." PNEUMA 36, no. 1 (2014): 25–44. http://dx.doi.org/10.1163/15700747-03601003.
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As Pentecostals have historically lived, ministered, and led from the margins, their histories often challenge the historian. Reading the religious and social histories contemporaneous to the beginnings of many pentecostal churches and movements is often not enough to discover the complex tapestry of pentecostal voices. Not only oral but also, and particularly, aural historical elements play a key role in the recovery of the “unheard” protagonists in pentecostal histories. The example of Richard Green Spurling and the Church of God (Cleveland, TN) provides an opportunity to imaginatively reconstruct the influences of African Americans on a white Appalachian Baptist-turned-pentecostal preacher. Investigating sung moments of African American prisoners working on a local railroad could shape the religious pedigree of this classical North American pentecostal denomination. This article will explore pentecostal historiography by investigating Spurling and the sung music of African American prisoners as a case study of imaginatively rereading pentecostal histories.
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Archer, Kenneth J. "Early Pentecostal Biblical Interpretation." Journal of Pentecostal Theology 9, no. 1 (2001): 32–70. http://dx.doi.org/10.1163/17455251-00901003.
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The purpose of this article is to analyze the interpretive methods used by the first generation of Pentecostals. This analysis will demonstrate that the interpretive methods used by the first generation of Pentecostals were similar to those of the Holiness movements (Wesleyan and Keswickian) and like them, the Pentecostals used a premodern ’Bible Reading Method’. The analysis of the Pentecostal interpretive methods will begin by reviewing and challenging what some contemporary scholars have said about the interpretative strategy of the early Pentecostals. Then this article will present a thorough examination of the interpretive methods of the first generation of Pentecostals.
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McCall, Bradford. "The Pentecostal Reappropriation of Common Sense Realism." Journal of Pentecostal Theology 19, no. 1 (2010): 59–75. http://dx.doi.org/10.1163/174552510x490764.
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AbstractThe paper traces the early Pentecostal appropriation of common sense realism. In the first part of this paper, a general overview of the ascent of common sense philosophy will be provided. In the second part, the early Pentecostal's Bible Reading Method shall be examined, as it is characterized by Kenneth J. Archer, highlighting how early Pentecostals employed a Baconian-influenced common sense method, one that produced confidence that the facts of Scripture could be discovered as clearly as the facts of science. Although this paper is primarily a reconstruction of the historical influence that common sense philosophy had upon early Pentecostalism, in the third part I offer a suggestion for (a) contemporary reappropriation of common sense realism within the Renewal movement.
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Martin, Bernice. "A Pentecostal Modernity? Response to Charles Taylor’s “A Catholic Modernity?”." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 337–70. http://dx.doi.org/10.5117/ntt2021.3/4.003.mart.
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Abstract There are somewhere between 200 million and 600 million Pentecostal/ Charismatic Christians in the world today. Most of them live in the “majority world,” and two thirds are women. Pentecostals are proud of being modern and frequently boast of it. Yet “Pentecostal modernity” is not a straightforward clone of the intellectual and political history of Europe and the North Atlantic. It contains paradoxical elements that can be plausibly interpreted as evidence of purposefully moral selectiveness by Pentecostals among the items in the “modern” cultural program. They in effect help to “heal the wounds of modernity.” This account of Pentecostal modernity also seeks to show that in two particular respects Pentecostal modernity might be considered a “correction” of Charles Taylor’s western model of modernity: in regarding human flourishing as spiritually sanctioned; and in retaining a porous model of the self, vertically open to possession by the Spirit or by forces of evil, and horizontally open by retaining some “dividual” characteristics of embeddedness with others.
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Payne, Leah. "Bobs and the “Character of Our Citizenship”." Nova Religio 23, no. 2 (November 1, 2019): 42–63. http://dx.doi.org/10.1525/nr.2019.23.2.42.
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Many view the twenty-first-century white Pentecostal-charismatic rejection of feminism, and enthusiasm for self-professed harasser of women, Donald J. Trump, as a departure from the movement’s late nineteenth- and early twentieth-century origins wherein many Pentecostal-charismatic women were welcomed into the public office of the ministry. Early Pentecostal writings, however, demonstrate that twenty-first-century white Pentecostal orientations toward women in public life are based in the movement’s early theological notions that women must uphold the American home, “rightly” ordered according to traditionally conservative, white, middle-class norms. An America wherein women work and minister primarily in the domicile, according to early white Pentecostals, would be a powerful instrument of God in the world. Thus, no matter how transgressive they may have appeared when it came to women speaking from the pulpit, for the most part, white Pentecostals sought to conserve the traditional social order of the home.
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Rice, Monte Lee. "A Pentecostal Lex Legendi For Fostering Polyphonic Perspectivalism in Pentecostal Tradition." Indonesian Journal of Theology 1, no. 2 (January 5, 2014): 17–51. http://dx.doi.org/10.46567/ijt.v1i2.85.
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I begin this paper by surveying qualitative distinctives of Pentecostal Bible reading, which together contribute to the missional localizing giftedness of Pentecostalism worldwide. In Part 2 I then suggest that detrimentally incongruent to these distinctives are several Fundamentalist-Evangelical mediated postures to Scripture. In Part 3 I address this incongruence by proposing a Pentecostal lex legendi (“rule of reading”), built on Telford Work’s “Trinitarian-Ontology of Scripture.” I argue that Work’s bibliology provides a compelling theological premise for both the Pentecostal dynamic and polyvalent understanding of biblical revelation, and substantiates theological pluralism as intrinsic to Pentecostal tradition. Further building on Work’s bibliology, I then propose a Pentecostal form of lectio divina (“sacred reading”) that structures the classical/medieval fourfold Scripture sense, to a constructivist understanding of the threefold Pentecostal soteriological experiences (redemption, sanctification, and Spirit baptism). I conclude by delineating how this Pentecostal form of lectio divina may help Pentecostals identify and utilize theological hermeneutics that best foster the Pentecostal missiological giftedness, and hence the pluralizing of Pentecostalism(s) worldwide.
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Alexander, Kimberly Ervin. "Standing at the Crossroads: The Battle for the Heart and Soul of Pentecostalism." Pneuma 33, no. 3 (2011): 331–49. http://dx.doi.org/10.1163/157007411x598930.
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Abstract This address, delivered at the 40th annual meeting of the Society for Pentecostal Studies in Memphis, Tennessee (March 12, 2011), examines the present state of Pentecostalism and Pentecostal studies through an analogy with American indigenous blues music. Seeing Pentecostalism at a significant juncture, the address seeks to call Pentecostals and Pentecostal scholars to a consideration of what is essential to Pentecostal scholarship. Proposed is a conversational model of scholarship characterized by: 1) an openness to what the Spirit is saying and/or doing in other theologies or movements; 2) commitment to a Pentecostal way of doing theology in the Spirit; 3) interdisciplinary approaches; 4) a commitment to narrative and experience over dogma and proposition; and 5) an openness to hearing the visionary work of young scholars.
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Williams, Andrew Ray. "Flame of Creation: Pentecostal Ecotheology in Dialogue with Clark Pinnock’s Pneumatology." Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 272–85. http://dx.doi.org/10.1163/17455251-02602007.
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In light of the current ecological crisis, Pentecostal theologians have recently begun investigating the relationship between Pentecostal theology and ecology. In the last few years, some emerging voices have made some significant contributions to this new and developing subject. Yet, little attention has been devoted to conversing with outside dialogue partners. In response to this lack, this paper explores how Clark Pinnock’s cosmic pneumatology might interact with Pentecostal ecotheology. In sum, it proposes that applying Pinnock’s cosmic pneumatology to Pentecostal ecotheology broadens the Spirit’s empowering work to non-human spheres, thus giving Pentecostals a theological foundation for creation care and other relevant ecological practices.
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Baker, Josiah. "‘One Lord, One Faith, One Baptism’?" Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 95–112. http://dx.doi.org/10.1163/17455251-02901006.
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The emerging ecumenical activities of Classical Pentecostals affect and are affected by the relations between Oneness and Trinitarian Pentecostals. The commitments of Trinitarian Pentecostals to Oneness Pentecostals could hinder their involvement in ecumenical contexts that reject Oneness Pentecostals, while their increasing Trinitarian commitments could strain their already tenuous relationship with Oneness Pentecostals. This article is a programmatic essay that explores the emerging tension through its focal point of baptism, an important subject in intra-Pentecostal and ecumenical discourse. The author unpacks the origins of the problem facing Trinitarian Pentecostals before articulating why baptism is the proper locus for beginning to resolve the tension. He argues that the tensions for Pentecostals caused by the doctrine of God are best resolved by the further development by Pentecostals of their Trinitarian theology. The author concludes with necessary steps to be taken in this doctrinal formulation within intra-Pentecostal and ecumenical contexts.
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William Oliverio,, L. "Contours of a Constructive Pentecostal Philosophical-Theological Hermeneutic." Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 35–55. http://dx.doi.org/10.1163/17455251-02901003.
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Development of Pentecostal hermeneutics continues to benefit from further consideration of the roles general philosophical and theological hermeneutics play in the formation of Pentecostal hermeneutics of Scripture and life. This article pictures a Pentecostal philosophical-theological hermeneutical paradigm by sketching the contours of a broad hermeneutical realist program for Pentecostal interpretive structures. It commends a dialectical structure which recognizes the thoroughgoing contextuality of human understanding with attendant linguistic-symbolic encultured categories of knowing in interpretive relation with the ontic, which, for Pentecostal Christian hermeneutics especially, includes divine revelation. The article further commends a theological narrative of epochal moments in salvation history – Creation-Incarnation-Pentecost-Eschaton – to provide an overarching theological structure which is complementary with already prominent Pentecostal governing theological narrations.
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Green, Chris. "The Crucified God and the Groaning Spirit: Toward a Pentecostal Theologia Crucis in Conversation with Jürgen Moltmann." Journal of Pentecostal Theology 19, no. 1 (2010): 127–42. http://dx.doi.org/10.1163/174552510x489946.
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AbstractThis study of Moltmann's theology of the cross explores its significance for Pentecostal thought and practice. It is argued here that Moltmann's theologia crucis, and the pneumatological and ecclesiological implications derived from it, promises to help Pentecostals provide a muchneeded account of suffering grounded in a genuinely Pentecostal theology of the cross.
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Biri, Kudzai, and Molly Manyonganise. "“Back to Sender”: Re-Visiting the Belief in Witchcraft in Post-Colonial Zimbabwean Pentecostalism." Religions 13, no. 1 (January 5, 2022): 49. http://dx.doi.org/10.3390/rel13010049.
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This paper is a critical analysis of the witchcraft beliefs in Pentecostalism in post-colonial Zimbabwe. While Pentecostals claim “a complete break from the past”, there have emerged new dimensions that show that the belief in witches and witchcraft is deeply entrenched among Pentecostals. It also brings to the fore the underlying aspects of the creativity and innovation that are informed by African spiritual or metaphysical realities. Research since 1980 (when Zimbabwe got her independence from the British) indeed confirmed the existence of witchcraft beliefs and practices, although it was heavily suppressed in the churches. This paper re-visits the belief in witchcraft activities in Pentecostalism through examining new avenues of expression in both older and newer Pentecostal churches. The newer Pentecostal churches, in particular, those founded after 2010, have demonstrated unique innovation in theology. Thus, the belief in witchcraft and witches warrants a fresh examination in light of these new developments. We, therefore argue that the emergence of diverse newer Pentecostal churches in the midst of strong older Pentecostal churches has opened new ways of negotiating the Bible and Shona culture.
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Kärkkäinen, Veli-Matti. "“Epistemology, Ethos, and Environment”: In Search of a Theology of Pentecostal Theological Education." Pneuma 34, no. 2 (2012): 245–61. http://dx.doi.org/10.1163/157007412x639889.
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Abstract The purpose of this essay is to take a theological look at Pentecostal theological education at the global level. While dialoguing widely with various current and historical discussions of the theology of theological education, particularly with David Kelsey of Yale University, the essay urges Pentecostals to negotiate an epistemology that corrects and goes beyond both modernity and postmodernity. The essay also urges Pentecostals to negotiate several seeming opposites such as “academic” versus “spiritual” or “doctrinal” versus “critical.” The final part of the essay offers Pentecostals some advice and inspiration from the reservoirs of the long history and experience of non-Pentecostal theological institutions.
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Yong, Amos. "Academic Glossolalia? Pentecostal Scholarship, Multi-Disciplinarity, and the Science-Religion Conversation." Journal of Pentecostal Theology 14, no. 1 (2005): 61–80. http://dx.doi.org/10.1177/0966736905056544.
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AbstractAs more and more Pentecostal institutions of higher education are being transformed from liberal arts colleges to universities, an increasing number of degrees in the social and natural sciences are being offered. At the same time, Pentecostals working and teaching in science and religion departments have not been engaged in the science-and-religion conversation in any measurable way. This essay attempts to chart the prospects for such an engagement by way of entering into dialogue from a Pentecostal perspective with three recent publications. Throughout, the importance and necessity for Pentecostal presence in the science-and-religion discussion is emphasized, especially with an eye toward revitalizing Pentecostal education, scholarship, and praxis for life in the twenty-first century.
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Menzies, Robert P. "The Nature of Pentecostal Theology: A Response to Velli-Matti Kärkkäinen and Amos Yong." Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 196–213. http://dx.doi.org/10.1163/17455251-02602003.
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The author offers a response to Velli-Matti Kärkkäinen’s essay, ‘Pentecostal Pneumatology of Religions: The Contribution of Pentecostalism to Our Understanding of the Work of God’s Spirit in the World’, which appeared in The Spirit in the World (2009) and often cites the work of Amos Yong. The author, who also draws from their wider writings, argues that while Kärkkäinen and Yong hail from Pentecostal backgrounds, their theological orientation is charismatic rather than Pentecostal; their approach is pneumatological rather than Pentecostal; and their methodology is ecumenical rather than Evangelical. More specifically, the author suggests that Kärkkäinen and Yong’s call for Pentecostals to embrace a more inclusive theology of religions is fraught with perils.
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Albano, Fernando. "PENTECOSTAIS E O DEMONÍACO NA REALIDADE SOCIOPOLÍTICA." Estudos Teológicos 61, no. 2 (March 5, 2022): 448–66. http://dx.doi.org/10.22351/et.v61i2.895.
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Como é amplamente reconhecido, a afirmação de que “crente não se mete em política” é coisa do passado, pois hoje há uma forte presença das igrejas pentecostais na esfera sociopolítica, inclusive partidária. Porém, esta participação pentecostal opera com categorias maniqueístas de pensamento, assim como a partir da noção de “batalha espiritual” e da noção do demoníaco, que de certa forma não ajuda no exercício da cidadania. Como caminho metodológico se recorrerá principalmente à reflexão de Amos Yong, importante teólogo pentecostal que tem se ocupado com a interface entre fé pentecostal e esfera pública. O presente artigo defende a legitimidade da participação sociopolítica das igrejas, mas também que o seu aperfeiçoamento passa pela ampliação da sua noção de demoníaco, principalmente na esfera sociopolítica. O autor defende que as igrejas pentecostais precisam desenvolver uma ética teológica voltada para a esfera pública. Esta seria caracterizada pela humildade, consciência da presença da ambiguidade no seio pentecostal e agenda política compatível com o Estado Democrático de Direito.
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Poirier, John C. "Pentecostalism as a Product of the Enlightenment." Pneuma 44, no. 3-4 (December 20, 2022): 497–524. http://dx.doi.org/10.1163/15700747-bja10074.
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Abstract Nothing has been more foundational within pentecostal scholarship than the idea that Pentecostalism is necessarily opposed to “modernism” and/or “Enlightenment thinking.” And yet an unmistakably “modernist” strain of thought lies behind several central pentecostal commitments. This article traces Pentecostalism’s debt to the English Enlightenment’s encounter with the miraculous and to John Wesley’s reception of Lockean empiricism, and traces in outline the empiricist shape of a true pentecostal epistemology. It shows that early pentecostal rhetoric used the term “modernism” strictly to denote liberalism, so that recent efforts to aim this rhetoric against modernist commitments as defined vis-à-vis postmodernism cannot legitimately claim continuity with the early Pentecostals. All things considered, Pentecostalism owes a greater debt to Enlightenment thought than do many streams of Evangelicalism.
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McCain, Danny, Musa Gaiya, and Katrina A. Korb. "Salt and Light or Salt and Pepper." PNEUMA 36, no. 1 (2014): 81–106. http://dx.doi.org/10.1163/15700747-03601007.
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Ethno-religious violence has plagued northern Nigeria in the last thirty years and has specifically affected Plateau State during the last decade. This article examines the attitudes and responses of pentecostal leaders in Plateau State toward violence and peace. Their attitudes are also compared to those of mainline Christian leaders in northern Nigeria and pentecostal leaders in southern Nigeria, a region that has not been affected by ethno-religious violence. The methods used included observation, questionnaires, and interviews. The research found that pentecostal leaders have a more positive attitude toward Muslims than do mainline leaders overall. There was no difference between pentecostal and mainline leaders in attitudes toward violence. However, there is a wider difference in attitudes toward violence and peace among Pentecostals than among mainline Protestants. Furthermore, pentecostal leaders in Plateau State demonstrated a greater involvement in peace-making initiatives than mainline leaders.
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Castelo, Daniel. "Transformation and Pentecostal Theology." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 137–44. http://dx.doi.org/10.1163/17455251-02402001.
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This article serves as an introduction to a dialogue with Oliver Davies regarding his proposal for transformational theology. The dialogue identifies some of the implications of Davies’ proposals for Pentecostal theology. This first essay, which follows the larger contours of Davies’ line of argumentation, names a few important themes that can vitalize various features of Pentecostal work in the academy, including the place of cosmological commitments, the Pentecostal understandings of Christology, and the openness to ‘miracle’ as a bona fide theological category. Pentecostals can find in Davies a theological sensibility that legitimizes the primacy of first-order discourse among worshiping communities while simultaneously keeping an eye on the latest developments within the sciences.
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Frestadius, Simo. "European Pentecostalism." Pneuma 42, no. 3-4 (December 9, 2020): 415–29. http://dx.doi.org/10.1163/15700747-bja10026.
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Abstract In a global context, numerically European Pentecostals are relatively few. That said, European Pentecostalism has deep native roots and a rich international history. Indeed, this article argues that European Pentecostalism is precisely a modern European Christian movement because of both its European origins and its international ethos. Informed by this historical past, the article proposes that the pentecostal narrative of Acts 2, which celebrates the diversity of cultures and calls peoples to repentance, has the potential to help European culture to navigate its complex past and provide the foundational story for building its multicultural future. This, however, can only be done if European Pentecostals themselves effectively socially embody the message of Pentecost in their local congregations, networks, and institutions.
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Daswani, Girish. "Transformation and Migration Among Members of a Pentecostal Church in Ghana and London." Journal of Religion in Africa 40, no. 4 (2010): 442–74. http://dx.doi.org/10.1163/157006610x541590.
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AbstractWhile an ideology of rupture is central to understanding Pentecostal Christianity in Ghana, not enough attention has been given to the moral relationships and ritual practices that help sustain a Pentecostal transformation and its situational application in different contexts. By comparing the experiences of members of the Church of Pentecost (CoP) in Ghana and London, I show how Pentecostal transformation provides church members with an ethical framework, that helps them cope with unhealthy relationships, witchcraft attacks, and migration, albeit differently. I argue that while promoting discontinuity, individuality, and positive change, Pentecostal transformation also raises concerns regarding continuity, communality, and negativity.
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V., Oscar Corvalán. "El hombre detrás de la obra: vida y obra del Obispo Enrique Chávez Campos en el Centenario de su nacimiento, fundador de la Iglesia Pentecostal de Chile." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 6, no. 7 (July 30, 2014): 131. http://dx.doi.org/10.20890/reflexus.v6i7.88.
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Este artigo apresenta a biografia bispo Enrique Chávez Campos, fundador da Igreja Pentecostal do Chile. Ele foi um homem que se esforçou durante toda a sua vida para superar vários obstáculos e limitações que se lhe apresentaram para chegar a ser um líder Pentecostal nacional e latino-americano. A resiliencia mostrada durante toda a sua vida indica sua capacidade para vencer a muitos problemas, sempre tendo em mente uma visão clara para onde deveria caminhar. É também importante conhecer suas posturas de abertura ecumênica e lutas pela unidade dos evangélicos em nível nacional e continental. Palavras-chave: Líderes Pentecostais Chilenos. Resiliencia Pentecostal. Igreja Pentecostal do Chile.
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Renders, Helmut, and Eric De Oliveira Martins. "Cultura visual pentecostal: história visual e papel eclesial do cartaz dispensacionalista “O plano divino através dos séculos” de 1943." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 13, no. 22 (December 9, 2019): 461. http://dx.doi.org/10.20890/reflexus.v13i22.1084.
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O cartaz dispensacionalista “O plano divino através dos séculos” criado por Nelson Lawrence Olson em 1943 é um exemplo essencial da cultura visual pentecostal brasileira. O artigo foca na história visual do cartaz e no papel aplicado a ele, incialmente, na Igreja Assembleias de Deus, depois em outras vertentes do pentecostalismo brasileiro. Afirma-se, primeiro, que, a cultura visual pentecostal brasileira bebe de fontes estadunidenses pentecostais e darbistas, segundo, se comunica com teorias presbiterianos e jesuítas e, terceiro, assumiu um papel educacional fundamental nas igrejas pentecostais e além. Assim, o “O plano divino através dos séculos” pode ser considerado um dos três ícones da cultura visual protestante e pentecostal brasileira do século 20, das quais somente dois estão ainda em uso, ambas nas Assembleias de Deus.