Journal of Pentecostal Theology recent issues

The Prophet as Mentor: A Crucial Facet of the Biblical Presentations of Moses, Elijah, and Isaiah

Moore, R. D. — 2007-03-07

Contrary to the common stereotype of the ancient Israelite prophet as a ‘lone ranger’, the Old Testament yields a significant amount of evidence that prophets nurtured and were nurtured by supportive social groups within which attention is given particularly to mentoring relationships. This is brought to special focus and emphasis in the Elijah-Elisha materials, but it can also be found in the biblical presentations of other leading prophetic figures, especially Moses and Isaiah. This paper examines these materials for the insights they yield on the matter of the role of the Hebrew prophet as mentor. Some concluding reflections are offered as to how these insights can inform prophetic ministry in the church today.

A Response to Rickie Moore's 'the Prophet as Mentor'

Brueggemann, W. — 2007-03-07

Why does Luke use Tongues as A Sign of the Spirit's Empowerment?

Keener, C. S. — 2007-03-07

Luke does not present tongues as a sign of Spirit baptism merely arbitrarily, but because it is logically connected to the purpose of baptism in the Spirit. Luke emphasizes baptism in the Spirit as power to testify for Christ cross-culturally; what better sign to evidence this particular empowerment of the Spirit than inspiration to speak in the languages of other cultures?

A Response to James Shelton concerning Jesus and Healing: Yesterday and Today

Warrington, K. — 2007-03-07

This is a response to an article written by James Shelton (‘"Not Like It Used to Be?" Jesus, Miracles, and Today’, JPT 14.2 [April 2006], pp. 219-27) apparently in response to an article of mine, ‘Acts and the Healing Narratives: Why’, published in JPT 14.2 (April 2006), pp. 189-217. In it I sought to explore the purposes of Luke in selecting and presenting the healing miracles in the way that he did in the Acts of the Apostles whilst positing lessons for the readers then and now. This rejoinder to Professor Shelton relates to areas of debate concerning healing, only some of which are located in the original article.

Pneumatological Perspectives for A Theology of Nature: The Holy Spirit in Relation to Ecology and Technology

Gabriel, A. K. — 2007-03-07

How does the relationship of the Holy Spirit to creation guide theology of nature? This paper will propose that, on a cosmological level, the Spirit, as the ‘Giver of Life’, produces kinship among creatures, that the Spirit suffers with creation’s suffering and as his perfecting work is frustrated, and that the Spirit gifts certain aspects of technological culture. The presence of the Spirit in nature causes us to respect nature, nevertheless, the Spirit may guide people to shape nature in ways that are consonant with the Spirit’s life-giving work.

Pentecostal Ecclesiology: A Methodological Proposal for A Diverse Movement

Clifton, S. — 2007-03-07

This paper is stimulated by the need to develop an ecclesiological method that is capable of describing and analysing the diverse self-understandings that characterize global Pentecostalism (or any Christian Church). It begins by observing the limitations of idealist approaches to ecclesiology, and instead proposes a concrete ecclesiological method. Concrete ecclesiology will include the narrative of particular Churches and movements, describe the explicit and implicit self-understanding that accompanies this narrative, and assess ecclesial transitions. Since the Church is a human and divine community, analysis will incorporate theological categories and the human sciences. Consequently, the paper considers how the ecclesiologist might appropriate the multifaceted discipline of sociology. The goal is an ecclesiology that is not reduced only to ideal categories, but that is capable of analysing the complex reality of indigenous Pentecostal Churches.

Radically Orthodox, Reformed, and Pentecostal: Rethinking the Intersection of Post/Modernity and the Religions in Conversation with James K.A. Smith

Yong, A. — 2007-03-07

The Radical Orthodoxy [RO] movement has been gaining momentum in the theological academy. Its most recent spokesperson, James Smith, attempts to extend the RO vision in dialogue with the Dutch Reformed tradition. Clearly, the central features of ‘Reformed’ RO empower a kind of prophetic engagement with the various domains of late modern society. At another level, however, the globalizing features of our time mean that the dominant pagan deities are not just secularism, nihilism, or capitalism, but also those of other religions. At this level, even a ‘Reformed’ RO may be unable to sustain an engagement with the plurality of mythoi operative in the public square. Rather than undermining the Radically-Reformed project revisioned by Smith, I propose a ‘pneumatological assist’ and argue that a more robust pneumatological theology (suggested but undeveloped by Smith) enables the kind of engagement that is required in our religiously plural late modern world.

The Spirit, Religions, and the World as Sacrament: A Response to Amos Yong's Pneumatological Assist

Smith, J. K.A. — 2007-03-07

This article responds to Amos Yong’s critique of the author’s Introducing Radical Orthodoxy by focusing on two themes: (1) his analysis of the tension between my creational, participatory or sacramental ontology and my more antithetical assertions regarding the Church as a unique polis; and (2) the question of apologetics, dialogue, and interreligious engagements. In response, I develop an intensity account of participation that applies to both ontology and theology of culture.

A Response to Tony Richie's 'Azusa Era Optimism: Bishop J.H. King's Pentecostal Theology of Religions as a Possible Paradigm for Today'

Karkkainen, V.-M. — 2007-03-07

In this appreciative response to Tony Richie’s paper, Richie is urged to relate the Pentecostal theology of religions of Bishop King to a wider theology of religions discourse and to be more specific about what he means by King’s alleged ‘optimism’ about religions.

A Reply to Veli-Matti Karkkainen's Response

Richie, T. — 2007-03-07

This reply to Veli-Matti Kärkkäinen further affirms the importance of work in the theology of religions for Pentecostals and Charismatics today that first prompted the author’s original inquiry into the views of a major early Pentecostal leader, Bishop J.H. King, concerning interfaith encounter and understanding. This dialogue with Kärkkäinen supports suggestions that an overall program of rediscovering, reclaiming, restoring, and revisioning our Pentecostal theology of religions heritage seems advisable. King’s obviously optimistic theology of religions, however, must be carefully distinguished from pluralism and set in the context of its Wesleyan roots and Evangelical emphases. Further development of what King provides in embryonic form is demanded. King represents an optimistic but still Christocentric strain shared by other Pentecostals within early stages of the movement. Not at all amounting to an uncritical approbation of world religions, this revolutionary discovery does decidedly enlarge understandings of Christ’s lordship beyond the pale of any particular religion. Careful terminology in order to avoid misunderstanding is called for and conceded. Pentecostal hypersensitivity regarding theology of religions highlights the need for constant clarification of contrariness to liberal religious pluralism. King’s legacy invalidates any assumption that earlier (older) Pentecostal resources on religions are exclusively pessimistic. Implications are immense for Christian mission and interreligious relations.

Toward Jerusalem Council II

Hocken, P. — 2007-10-15

One of the significant developments of the last forty years has been the rise of the Messianic Jewish movement. The Messianic Jews confront the whole Church for the first time since the early Christian centuries with a Jewish expression of faith in Jesus. Toward Jerusalem Council II (TJCII) is an initiative for the full reconciliation of Jewish and Gentile believers in Jesus that represents a recovery of the `one new man' model of the Church's unity from Ephesians 2. This initiative was made possible by the growth and maturing process among the Messianic Jews and by the prophetic and worldwide character of the Charismatic movement. As the TJCII initiative has unfolded, it has been reaching into every part of the Christian world, including the Oriental Orthodox Churches that have retained more elements from the Jewish roots of the Christian faith.

The Reciprocal Reshaping of History and Experience in the Psalms: Interactions With Pentecostal Testimony

Ellington, S. A. — 2007-10-15

Postmodernism invites Pentecostals to re-evaluate critically notions of history. This article will explore how the Psalm writers seek to bridge the gap between what happened in the past and what is happening in the present. On the one hand, the Psalm writer's selection and interpretation of what is remembered is shaped by the needs of the present, so that the remembered story is adapted and even altered in response to the present. On the other hand, the lament psalms insist that present experience be reconfigured in light of the remembered story. As the people of Israel tell and re-tell their story, it becomes clear that the way God is experienced in the past cannot be separated from each new experience of him. Pentecostal scholars must describe more clearly the relationship between root experiences, the telling of the biblical story, and testimonies that result from fresh encounters with God.

An East Coast Celebration of Azusa: Theological Implications

Turner, W. C. — 2007-10-15

This article is the substance of a lecture given in celebration of one hundred years of the modern Pentecostal Movement that traces its launching to the Azusa Revival in Los Angeles. Extended celebrations took place on the West Coast and the Annual Ellison Lecture Series at Virginia Union afforded an occasion for celebration on the East Coast. Pentecostalism is set within the larger field of twenty-first century Christianity in a manner that is not isolated from its roots or the larger theological and scholarly domain it inhabits. The United Holy Church of America is taken as a case in point. There is discussion of the progress made in the last fifty years of scholarship against the background of uninformed and hostile perspectives, and sources tainted by racial, cultural and social biases. Thoughts are shared regarding scholarship that needs to come forth from within Pentecostal circles to advance necessary perspectives and to help further establish pneumatology as critical theological discourse.

A review of Allan Anderson's Introduction To Pentecostalism: Global Charismatic Christianity

Irvin, D. T. — 2007-10-15

Allan Anderson's An Introduction to Pentecostalism seeks to provide an overview of the global Pentecostal and Charismatic movements today. The first part of the book examines aspects of the global historical development of Pentecostalism. Part Two explores various themes in Pentecostal and Charismatic theologies from around the world, beginning with the theology of the Spirit, which for Anderson is definitive of Pentecostal and Charismatic identity. Throughout the book Anderson opts for an inclusive definition of Pentecostalism that includes Classical Pentecostals (who trace their origins to the Azusa Street revival), Charismatics, Neopentecostals, African Independent Churches, and others who are distinguished mainly by a heightened experience of the Spirit. The book traces the history of these diverse global movements only through Western Protestant Christian streams of experience prior to 1900, and gives preeminent place in this narrative to the history of the Anglo-American Holiness movement in the USA. The effect here is to present Pentecostalism as essentially a European-US historical movement, with the global experiences being added on almost as afterthoughts. Nevertheless at several places in the text he points in the direction of a more global historiographical alternative. In the end this work stands head and shoulders above most other texts in the field today.

Pentecostal Identity, Diversity and Public Witness: A Critical Review of Allan Anderson's an Introduction To Pentecostalism

Lopez Rodriguez, D., Waldrop, R. E. — 2007-10-15

Anderson's work is an excellent tool for coming to terms with the global diversity of the Pentecostal movement, although not without some qualifications. More work needs to be done in the differentiation of the Pentecostal, Charismatic and so-called Neocharismatic movements, in terms of both their origins and distinct theological emphases, in order to assess more accurately their contributions and shortcomings in the areas of public witness, ecumenical relations and the strengthening of democracies, especially in the Global South.

When Is a Pentecostal Not a Pentecostal? When She's a Charismatic! Responding To Irvin, Lopez Rodriguez and Waldrop

Anderson, A. — 2007-10-15

My attempt to write an introductory text on global Pentecostalism has its own agenda to present a global perspective and reflect a view influenced by activism and reading of `subversive' texts. Global Pentecostalism is more diverse than any other Christian tradition precisely because its different forms of expression are rooted in local contexts. It is this local-ness that makes any attempt to describe global Pentecostalism with any comprehension a hazardous, perhaps even impossible exercise. My desire was to do justice to forms of Pentecostalism found outside the western world and to be inclusive in my definition of `Pentecostalism'. What is `Pentecostal' and `Charismatic' will continue to be a subject of debate for many years to come and this response argues for the intentional ambiguity of the terms.

The Significance of Andrew Perriman's Faith, Health and Prosperity in the Word of Faith Debate

Simpson, W. M.R. — 2007-10-15

A relatively recent report by Andrew Perriman from the UK Evangelical Alliance has brought some needed balance into the debate over the teaching and practice of the Word of Faith movement. Concerned that it has generally failed to receive a fair trial, Faith, Health and Prosperity seeks to understand and assess the faith movement as it presents itself today. Its hermeneutic and theology are thoroughly critiqued, and various concerns are raised about its ministry and ethics. Nevertheless, the report argues persuasively for a possible rapprochement between the Word of Faith and broader evangelical movements. Whilst the former is classified as `heterodox' or `suborthodox' and the absolutism of its doctrine of health and wealth is dismantled, the report concedes various weaknesses in the broader evangelical spectrum where it can learn from `faith teaching', and the embryo of a more biblical theology of prosperity is conceived.

Aglobal Pentecostal Theology? Amos Yong's the Spirit Poured Out On All Flesh

Anderson, A. — 2007-10-15

Amos Yong uses his data on global Pentecostalism as a paradigm for a global, pneumatological theology. His theological position is that Pentecostalism is diverse, practical, holistic, and with strong connections to the marginalized of this world, and he contends that a `reconstruction' of a global Pentecostal theology is possible. This is a pneumatological focus: it is the experience of the Spirit in all its diversity in global Pentecostalism that informs a global theology.

Beyond the Liberal-Conservative Divide: An Appreciative Rejoinder To Allan Anderson

Yong, A. — 2007-10-15

Allan Anderson's review of my recent book is sympathetic but nevertheless suggests that my project is `decidedly "liberal"' for pentecostal theology today. In response, I wish to trouble the distinctions between `liberal' and `conservative' in large part because I am convinced that Pentecostalism fits easily into neither category. The way forward, I suggest, is for Pentecostal theology to resist being pigeonholed into either camp but to follow out the renewal intuitions, ethos, and commitments derived by the distinctive piety and spirituality of Pentecostal experience.

J.H. King's Theology of Religions: 'Magnanimous Optimism'?

Moon, T. G. — 2007-10-15

Commendably, Tony Richie has recently issued a challenge for `exploring more in depth' the writings of J.H. King as a possible resource for the development of a Pentecostal theology of religions. However, his characterization of King's theology of religions as `at its core' a matter of `magnanimous optimism' is an overstatement. Especially given the fact that King demonized the non-Christian faiths, a strong argument can be made that his theology of religions contained no more than an optimistic, inclusivist element with respect to afterlife hope for the unevangelized.

Donald Gee: an Important Voice of the Pentecostal Movement

Kay, W. K. — 2007-10-15

After describing the early life of Donald Gee, including his conscientious objection in World War I and his pastorate in Edinburgh, this article considers his world travels and his subsequent prominent place within European and world Pentecostalism and the expression of his mature theological judgement in the pages of Pentecost , the magazine he edited at the request of the World Conference of Pentecostal Churches from 1947 until his death in 1966.

Pentecostal and Postmodernist Hermeneutics: Acritique of Three Conceits

Poirier, J. C., Lewis, B. S. — 2006-09-14

A great number of Pentecostal academics have embraced a postmodernist paradigm for reading the Bible. This article reveals fatal flaws in three prominent arguments favoring a postmodernist hermeneutic: (1) that the postmodernist worldview is supported by quantum physics, (2) that the author's intention (for various reasons) is irrelevant, and (3) that the concept of truth and the unattainability of a purely objective viewpoint are obstacles for the historical-critical project. These arguments are examined as they appear within Pentecostal writings.

Genesis 1 and the Spirit: A Narrative-Rhetorical Ancient Near Eastern Reading in Light of Modern Science

Elbert, P. — 2006-09-14

The creation narrative in Genesis 1 has historically presented a number of interpretive difficulties to Torah and Old Testament scholars. That this ancient account might correlate in a harmonious manner with physical reality seemed difficult to believe. It has been considered to be a myth, while some have adopted it to ideology. But these interpretive perspectives have proved to be insufficient and premature. When confirmation of a cosmic beginning was found in 1963, Gen. 1.1 and the ensuing account of the Spirit's role in Earth history became a topic of serious investigation. With the ongoing discoveries of many anthropic-looking aspects of cosmic history, giving the cumulative and substantial impression that the universe had been designed for humankind, a divine role in optimizing Earth for life became an attractive consideration. The ensuing abrupt appearance of diverse life-forms, eventually including humankind, as sequentially described in this creation narrative, now appears to be heuristically compatible and consistent with experimental scientific findings. These findings are increasingly unharmonious with the speculation of the non-existence of God and with the impossibility of divine action, from the cosmic to life's biochemical realm. The present study argues, against the background of ancient Near Eastern literary texts, that the Genesis creation narrative was specifically designed by the Spirit and composed by a firmly guided littérateur so as to be understood from within its contextual literary setting, and that it is a unique written prophecy, originating in a distinctive Sabbath-keeping culture. On this hypothesis the text serves originally to remind attentive like-minded readers of the cultural significance of Sabbath observance, while detailing a series of unobservable creative events. However, the text appears also designed to be read, still within the original cultural perception of literary-minded Sabbath-keepers, from a perspective that is aware of the Spirit's intentional transparent design of the universe for the benefit of humankind. Using the narrative techniques of point of view, resumptive repetition, and rhetorical or communicative intention, techniques found in ancient literature, the present study suggests that previous interpretive difficulties yield to a literary solution, which offers an explanation for the potentially mysterious features of this prophetic composition. In divine foreknowledge the current modern witness of this remarkable narrative to the Spirit's past creative deeds now becomes more visible as a testimony to the invisible God.

Three Anointings and One offering: The Sinful Woman in Luke 7.36-50

Van Til, K. A. — 2006-09-14

The story of a woman pouring oil on Jesus' feet or head is attested in all four canonical gospels. While some see the Lukan version pointing to an event that is different from the `Bethany' anointing found in the other three gospels, I argue that all four accounts are based on the same event. The differences in Luke's narrative, instead, can be accounted for by seeing the pouring of oil in Luke as symbol of a sacrificial offering rather than an anointing. Understanding this symbolic act as an offering/sacrifice fits Luke's theme of forgiveness, which is evident in this passage and many others. Moreover, it shows how Luke's gospel moves his readers from a Jewish, male, temple-based religion at the beginning of Jesus' ministry to a Jewish and Gentile, male and female, Spirit-based religion that culminates at Pentecost. Such a reading may also provide clues about the relationships among the Spirit, forgiveness and worship in Luke's gospel.

The Rule of Spirituality and the Rule of Doctrine: A Necessary Relationship in Theological Method

Stephenson, C. A. — 2006-09-14

As more and more Pentecostal theologians are pursuing formal training in academic theology and philosophy, they are becoming increasingly sensitive to the importance of being conscious of one's theological method in systematic theology. This article is a suggestion that Pentecostal theologians would benefit from adopting as one guideline for their theological method a form of lex orandi, lex credendi called `the rule of spirituality and the rule of doctrine', which involves a reciprocal relationship between Pentecostal spirituality and doctrine. The goal of the relationship is doctrinal theology that is informed by legitimate aspects of Pentecostal spirituality and that is able to correct illegitimate aspects of it. After the method is established, three aspects of Pentecostal spirituality are chosen to inform a Pentecostal doctrine of the Lord's Supper. Finally, aspects of this doctrine of the Supper are employed to critique other aspects of Pentecostal spirituality.

Journeying into the Heart of God: Rediscovering Spirit-Christology and its Soteriological Ramifications in Korean Culture

Han, S.-E. — 2006-09-14

An enduring problem in Christian theology has been the so-called `double-edged' crisis¹ (i.e. the crisis of identity and relevance) that has to do with the particularity of Jesus Christ and his final significance to our ultimate concern, salvation. As a modest attempt to engage issues emerging from this broad line of questioning, this study takes a close look at the theological merits of Spirit Christology and notes how they yield helpful insights to deal with some critical aspects about human salvation. When juxtaposed in a complementary relationship with Logos Christology, Spirit Christology helps present a holistic paradigm of human salvation embodied in the messianic way of life in Jesus Christ. Reading pneumatologically the entire macro-narrative of Jesus Christ—his birth, life, passion, resurrection, ascension and promised return—reveals a holistic vision of God's salvation for humanity inasmuch as it represents God's own purposeful journey into the concrete reality of the human condition to recapitulate all that was lost in humanity. Theological reflections provided here should also have in view their adequacy to engage complex realities of life particularized in a given culture. For this reason, this study analyses han as a dominant cultural ethos in Korea that addresses the profundity of human brokenness distinctively engraved in its historical narratives. A careful study of han then unveils a theological need for a larger soteriology that the theological construct of Spirit Christology seems to answer in the direction of the Wesleyan-Pentecostal tradition. Salvation entails living in the Spirit wherein love functions as the ruling affection that constantly nurtures and governs one's head (orthodoxy), heart (orthopathy), and hands (orthopraxy). It takes on a distinctive formation process through which one journeys into the very heart of God.

Justice Deprived, Justice Demanded: Afropentecostalisms and the Task of World Pentecostal Theology Today

Yong, A. — 2006-09-14

By and large, Pentecostal theology has proceeded with little attention to black Pentecostalism except as `objects' of historical or sociological analysis. But what does Afropentecostalism—black Pentecostalism in its global contexts—have to contribute to the formulation of a world Pentecostal theology for the twenty-first century? The works of Frank Chikane in South Africa, Robert Beckford in Britain, and Cheryl Sanders in North America are discussed and analyzed as points of entry into the theology of Afropentecostal churches. This essay assumes that the future of world Pentecostal theology cannot ignore the important contributions of Afropentecostal theological traditions.

Church in the Power of the Holy Spirit: The Promise of Pentecostal Ecclesiology

Pinnock, C. H. — 2006-04-24

In another instance of a long and fruitful effort to engage and encourage Pentecostal theologians, appreciatively and constructively, in making their own distinctive contributions to the larger theological world, renowned evangelical theologian Clark Pinnock has here sketched a suggestive proposal for the construction of a distinctly Pentecostal ecclesiology. Originally presented as the keynote address at the 34th annual meeting of the Society for Pentecostal Studies at Regent University in Virginia Beach, VA on March 11, 2005, this paper appears here as the featured dialogue piece followed by responses from three Pentecostal theologians, Frank D. Macchia, Terry L. Cross, and R. Hollis Gause. Pinnock’s proposal for a Pentecostal theology of the church is here outlined in terms of the following themes: (1) An Anointed Herald of God’s Kingdom, (2) A Trinitarian Society, (3) A Church Oriented to Mission, (4) A Continuing Charismatic Structure, and (5) An Institutional Dimension.

Pinnock's Pneumatology: A pentecostal Appreciation

Macchia, F. D. — 2006-04-24

This article responds to Clark Pinnock’s address on the ‘Promise of Pentecostal Ecclesiology’ in the context of appreciation for his long and mutually enriching interaction with Pentecostals. The response proceeds to take up Pinnock’s specific ecclesiological proposals by proposing an even fuller way to relate the Spirit with justification and by offering further thoughts on how to develop a theology of the charismatic structure of the church.

A response to Clark Pinnock's 'Church in the Power of the Holy Spirit'

Cross, T. L. — 2006-04-24

Clark Pinnock provides a rich resource to consider various constructive aspects of ecclesiology for Pentecostals. In response to his address, this article attempts to construct a rough sketch of one possible ecclesiology, focusing on the nature of the church from a Trinitarian Pentecostal perspective as a people of God’s presence and power. It investigates the idea of ‘power ecclesiology’ that was raised by Pinnock. It concludes by examining the challenges of appropriate structures in the church and the predominant problem of individualism in North American culture.

A pentecostal Response to Pinnock's Proposal

Gause, R. H. — 2006-04-24

This response to Clark Pinnock’s proposal for Pentecostal ecclesiology appreciates the affirming and promising directions that have been offered. Yet the respondent also recognizes the many significant ecclesiological contributions in the early practice, polity, and literature of the Pentecostal movement that have not been sufficiently acknowledged due to their being manifest in forms other than those of formal academic theology—a fact that should not be allowed to diminish recognition of their ecclesiological import and impact.

Acts and the Healing Narratives: Why?

Warrington, K. — 2006-04-24

Acts includes a selection of healing narratives. This article asks and answers two questions concerning them. Why does Luke record the healings performed by Peter and Paul? Why does Luke record the healings performed by Stephen, Philip and Ananias? The answer to both questions is the same. The healings indicate that Jesus is present among the believers. The ascension of Jesus does not indicate his absence. The healings are reminiscent of the way Jesus healed. It is as if he was performing them himself; in reality, he is. Because of the contemporary pressures on the readers of the book of Acts, this timeless message of the centrality of Jesus is particularly important. For the contemporary reader, the lessons are the same though the context is different.

'Not Like it Used to Be?': Jesus, Miracles, and Today

Shelton, J. B. — 2006-04-24

Keith Warrington claims that Jesus’ healings should not be taken as a model to be followed today and that the reason for the apostles’ powerful healing ministry was the presence and activity of Jesus, thus leaving the Church to a new healing paradigm found in James 5, which, he asserts, explains the decrease in healing today. Yet it would appear that the Apostles do indeed follow Jesus’ model of healing, and the evidence in Acts appears to militate against Warrington’s thesis. One has to ask if healing in James is so ‘markedly different’ from Jesus’ ministry. There is not a third class or third string team after Jesus, then the Apostles. Jesus and the Holy Spirit are still the agents of healing today as they were then.

A pentecostal Appropriation of the Wesleyan Quadrilateral

Bevins, W. H. — 2006-04-24

It is important for Pentecostals to re-examine the theological method of John Wesley, not merely to imitate what he has done, but to utilize his sources for developing a method that is contemporary, ecumenical, and Pentecostal. This study will utilize the so-called Wesleyan Quadrilateral as a model for further theological dialogue between Wesleyan and Pentecostal traditions by demonstrating that there is a unique pneumatology in Wesley’s theological method. This article will examine the historiography of the Wesleyan Quadrilateral, analyze the role of the Holy Spirit in each of the four areas (Scripture, reason, tradition, experience), and then offer a Pentecostal appropriation of the Wesleyan Quadrilateral.

Azusa-Era Optimism: Bishop J.H. King's Pentecostal Theology of Religions as a Possible Paradigm for Today

Richie, T. — 2006-04-24

Even as we celebrate the centennial of the Azusa Street Revival, the ideology and reality of religious pluralism currently challenges Pentecostal Christians to articulate an adequate theology of religions. J.H. King was an important Pentecostal pioneer influenced by the Azusa Street Revival. Well educated and widely traveled, Bishop King had considerable first-hand contact with non-Christian religions and addressed theology of religions often and in depth. King’s theology of religions at its core is characterized by optimism, that is, by a positive and balanced but non-dogmatic sense of hopefulness. Completely consistent with classical Pentecostal values, King’s thought provides important possibilities for a contemporary Pentecostal theology of religions paradigm. This paper surveys salient features of King’s theology of religions before offering suggestions about appropriation and application. Special stress is placed on continuity of Pentecostal heritage with creativity in development of Pentecostal theology of religions today.

J.H. King on Initial Evidence: Did He Change?

Moon, T. G. — 2006-04-24

J.H. King, who is commonly viewed as one of the most important early twentieth-century Pentecostal leaders in the United States, was one of the strong proponents of the teaching that tongues speech is the invariable, immediate evidence of Spirit Baptism. Douglas Jacobsen argues in his 2003 book, Thinking in the Spirit, that King modified his position on normative initial evidence tongues in the second edition of From Passover to Pentecost. This article challenges that thesis. After looking at King’s pro-initial evidence polemic in the ‘Introduction’ of G.F. Taylor’s The Spirit and the Bride, and especially in the first edition of From Passover to Pentecost, this article deals with some King remarks in the second edition of the latter volume—remarks that Jacobsen interprets as King vacillating in his understanding of that doctrine. The bulk of the article contends that Jacobsen’s reading amounts to a substantial historical and literary decontextualization of those statements. Rather than interpreting them as King equivocating on initial evidence, they are more accurately understood as King articulating Christian prophetic ministry as (1) the supreme sign of the inaugurated ‘Pentecostal Era’, and as (2) a post-Spirit Baptismal confirmation of a genuine, tongue-certified Spirit Baptism experience.

A response to Jurgen Moltmann's 'Blessing of Hope'

Cox, H. — 2006-04-24