Pentecostal Story: The Hermeneutical Filter for the Making of Meaning
TL;DR: In this article, the authors argue that Pentecostals have misunderstood the genre of Acts, misread the Luke-Act accounts, and cannot anchor their doctrine in the Pauline epistles.
Abstract: presented at the 30th Annual Meeting of the Society for Pentecostal Studies, March 8-10, 2001. 2 Aimee Semple McPherson, This Is That (Los Angeles, CA: Echo Park Evangelistic Association, Inc., 1923), 787. 3 For some of the more recent articles on Pentecostal hermeneutics, see The Spirit and the Church 2, no. 1 (2000), and Veli-Matti Kärkkäinen, “Pentecostal Hermeneutics in the Making: On the Way From Fundamentalism to Postmodernism,” in The Journal of the European Pentecostal Association 18 (1998): 76-115. 4 See Kenneth J. Archer, “Pentecostal Hermeneutics: Retrospect and Prospect,” in Journal of Pentecostal Theology 8 (April 1996): 63-81. 5 For example, Baptist theologian Stanley Grenz, in his Theology for the Community of God (Grand Rapids, MI: Wm. B. Eerdmans, and Regent College Publishing, 2000), specifically challenges the Pentecostal view of Spirit baptism (the only community he directly takes on in this theological work) on grounds that Pentecostals have misunderstood the genre of Acts, misread the Luke-Act accounts, and cannot anchor their doctrine in the Pauline epistles. His charge is a restatement of the typical evangelical position. He offers three reasons for his rejection of the Pentecostal understanding of Spirit baptism as experience subsequent to regeneration. They are: (1) Pentecost as recorded in Acts 2 was a one-time non-repeatable event; thus, one is Spirit-baptized at the moment of regeneration (419, 422); (2) Acts is primarily a historical document. “Historical narrative alone is not necessary a sure foundation for doctrine” unless it can be “confirmed by the Epistles” (421); Finally, Grenz appeals to Pentecostal Story: The Hermeneutical Filter for the Making of Meaning
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Dissertation•
19 Feb 2019
TL;DR: In this paper, a discussion of the Spirit's role in the interpretation of scripture (pneumatic interpretation) through a conversation surrounding this topic has been taking place between scholars who are in, or who identify with, the renewal tradition (also known as the Pentecostal and charismatic movement[s]) since 1970 when renewed emphasis on and experience of the spirit spurred hermeneutical conversations.
Abstract: This thesis is a consideration of the Spirit’s role in the interpretation of scripture (pneumatic interpretation) through a conversation surrounding this topic that has been taking place between scholars who are in, or who identify with, the renewal tradition (also known as the Pentecostal and charismatic movement[s]) since 1970 when renewed emphasis on and experience of the Spirit spurred hermeneutical conversations.
Its purpose is twofold: 1) to build understanding of pneumatic interpretation through the voices of those involved in the conversation; 2) to foster appreciation and understanding between scholars across or identifying with the renewal tradition. A significant proportion of contributions to this conversation have been from those involved in Pentecostal hermeneutics but the thesis uses renewal terminology to reflect inclusivity of all scholars across or identifying with the renewal tradition who emphasise the Spirit and accentuate the Spirit’s role in hermeneutical considerations.
The thesis stresses that central to pneumatic interpretation in the renewal tradition is priority placed on personal experience of and intimate relationship with the triune God through pneumatic encounter. Three integral, and dynamically interrelating components of this relationship are given attention: affect, ethics, and cognition. It also stresses that considering the Spirit’s role in scriptural interpretation requires contemplation of the relational nature of God from a pneumatic starting point. The thesis therefore asserts that pneumatic interpretation is holistic and cannot be restricted to interpretation of the scriptural text, because the Spirit always works through and beyond the written words interpreting and appropriating scriptural truth in our lives in ways that align with scripture and transform and draw us holistically into knowledge of God as Father, Son, and Spirit.
In terms of structure, the thesis addresses the conversation chronologically to show historical and thematic progress.
53 citations
Dissertation•
01 Jan 2017
TL;DR: In this article, a constructive Pentecostal theology of the Spirit in the Former Prophets is presented, with a history of interpretation from 1896 to present of major works engaging the former prophets with regard to the Spirit.
Abstract: This thesis works toward a constructive Pentecostal theology of the Spirit in the Former Prophets. Chapter one provides a history of interpretation (from 1896 to present) of major works engaging the Former Prophets with regard to the Spirit. Chapter two offers a Pentecostal hermeneutic of the Former Prophets. Chapter three provides a history of effects (or Wirkungsgeschichte) approach by hearing the Spirit texts of the Former Prophets alongside of early North American Pentecostals (specifically the journals from 1906-1920) in order to offer a better orientation to how Pentecostal communities have interpreted these texts in their formative years. Chapters four through seven apply the hermeneutic of chapter two to the groupings of texts of the Spirit in the Former Prophets. As such, the chapters that follow are larger literary units which include multiple references to the Spirit of Yahweh/God, but are grouped together as narratological units. Chapter four addresses the judges who explicitly experience the liberating Spirit of Yahweh. Chapter five addresses Saul and David’s musical and prophetic experiences of the Spirit of Yahweh/God both for good and ill. Chapter six addresses the ambiguities of the Spirit in the context of the prophet Micaiah. Chapter seven addresses the passing of the Spirit of true prophetic sonship from Elijah to Elisha. Chapter eight then attempts a constructive Pentecostal theology of the Spirit in light of the study of the Spirit in the Former Prophets laid out in the preceding exegetical chapters and the Wirkungsgeschichte of chapter three. Finally, the concluding chapter briefly summarizes the contributions of this study and entertains multiple potential directions for future study brought to light through this study.
29 citations
Dissertation•
01 Sep 2019
TL;DR: In this article, the authors explore the hermeneutics of Elim lay leaders under tension, centring the discussion around the topic of women in ministry, and argue that Elim Pentecostals highly value the Bible, utilise the community as a hermemeutical partner, and bring a certain level of fluidity, claimed to be inspired by the Holy Spirit, to their approach.
Abstract: In this thesis, I address the question of how lay leaders of the Elim Pentecostal Church (Elim) practise their hermeneutics. Building upon prescriptive academic writings regarding Pentecostal hermeneutics, I use qualitative empirical research to explore how the role of Scripture, Spirit and Community are navigated by Elim Pentecostals. This enables me to provide a description of what people say about their hermeneutical approach, whilst examining their actual practice.
In particular, I explore the hermeneutics of Elim lay leaders under tension, centring the discussion around the topic of women in ministry. Although women are officially allowed to minister in all levels of leadership within Elim, previous research has demonstrated that there are ongoing tensions at both local leadership level (Carter, 2016) and congregational level (Nunn, 2018). I chose this topic because it both provides a contentious topic in which hermeneutics can be examined, and it is an ongoing issue about which I am passionate.
In response to the question, I argue that Elim Pentecostals highly value the Bible, utilise the community as a hermeneutical partner (especially in dealing with contentious topics) and bring a certain level of fluidity, claimed to be inspired by the Holy Spirit, to their approach. Reflecting the verse “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Corinthians 3:17), I show how that freedom allows a relatively fluid response. Not only is the triad of Scripture, Spirit and Community used in non-static ways, but the fluidity allows for an incorporation of some interpretive differences, enhancing unity amongst the community of believers. Furthermore, the role of experience and relationships inform the hermeneutical process, as ways forward are found through the incorporation of a Pentecostal pragmatism, within the boundaries of the triad.
26 citations
Cites background or methods from "Pentecostal Story: The Hermeneutica..."
...This somewhat idealised picture has been drawn from studies of Pentecostal history (Archer, 2004a), biblical exegesis (Thomas, 1994), and a consideration of “theological hermeneutics” (Yong, 2002)....
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...As I explained in the previous chapter, Scripture is one part of the triad (also including the Spirit and the Community) often invoked in describing a Pentecostal hermeneutic (Yong, 2002; Archer, 2004a; Cartledge, 2013)....
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...The second, focus groups, to engage the questions in an interactive environment where 28 In this case he draws upon Archer (2004a) and Thomas (1994). various (and differing) opinions could be discussed....
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...…I decided to use FGs for the interaction that they provided, the communal environment they created (relating to the “Community” part of the triad (Archer, 2004a)) , and the ability to capture some relational and experiential aspects (referencing Smith’s “affective” aspect of a Pentecostal…...
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...This triad is explicitly used by Yong (2002) and Archer (2004a) in their exploration of Pentecostal hermeneutics and utilised by many other since....
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TL;DR: Pentecostalism as a Christian religious movement has been given much attention by historians, sociologists and even biblical scholars as discussed by the authors, yet little attention has been paid to the development of a PentECostal theology.
Abstract: Pentecostalism as a Christian religious movement has been given much attention by historians, sociologists and even biblical scholars yet little attention has been given to the development of a Pentecostal theology. This article emphasizes the necessity of doing Pentecostal theology by means of an integrative methodology and in a narrative manner that flows out of Pentecostal identity. Pentecostal theology must move beyond the impasse created by subsuming its identity under the rubric of ‘Evangelical’ in order for it to articulate a vibrant fully orbed mature Pentecostal theology. This can be accomplished only when ‘Pentecostal’ is taken seriously as an authentic Christian tradition with its own view of reality. I argue that one very important way of articulating a Pentecostal theology in keeping with its identity is to ground it pneumatologically and organize it around the Five-fold Gospel.
21 citations
Book•
03 Sep 2015
TL;DR: In this paper, a diachronic investigation of Lewi Pethrus' ecclesiological thought from 1911 to 1974 is presented, where the authors employ Roger Haight's transdenominational ecclesiology as its methodological framework.
Abstract: This thesis is a diachronic investigation of Lewi Pethrus’ ecclesiological thought from 1911 to 1974. The research employs Roger Haight’s transdenominational ecclesiology as its methodological framework. Since Haight’s methodology is based on a concrete ecclesiological method that emphasises the importance of a historical consciousness in ecclesiology, the study particularly focuses on the formative contexts that shaped Pethrus’ ecclesiology. The emphasis on formative contexts not only explains why certain ecclesiological concepts arose at particular points in Pethrus’ life but also clarifies why concepts were abandoned or developed over time. A vital part of Haight’s methodology is also to examine the religious values that remain constant and significantly form ecclesiological views. The thesis argues that Pethrus’ ecclesiology is shaped by a Pentecostal form of spirituality that has ‘loving Christ and loving neighbour’ as its core values. The combination of a Pentecostal form of spirituality and formative contexts is what makes Pethrus’ ecclesiology ‘Pentecostal’ and gives it its inner logic. The thesis concludes by taking this inner logic of Pethrus’ ecclesiology and hypothetically applying it to a global setting. The result is a contribution toward a transdenominational Pentecostal ecclesiology that has important implications for any attempt to construct a global Pentecostal ecclesiology.
19 citations