Pub Date : 2020-02-17DOI: 10.1163/17455251-02901008
Chris E. W. Green
This article is a reply to Christopher C. Emerick’s reply to two articles the author has written on the doctrine of predestination, one of which offers a constructive proposal for the doctrine; the other sets out a creative reading of Romans 9–11. In this article, the author responds to Emerick’s complaints, and points out the convergences and divergences in his understanding of the doctrine and the author’s. Finally, the author will reiterate what he said previously, not only rephrasing what he said but also going beyond it in explanation for the sake of clarity.
本文是对Christopher C. Emerick对作者撰写的两篇关于宿命论的文章的回复，其中一篇文章对宿命论提出了建设性的建议;另一种是对罗马书9-11的创造性解读。在本文中，作者回应了埃默里克的抱怨，并指出了他对学说的理解与作者的理解的一致和分歧。最后，作者会重申他之前说过的话，不仅是重新措辞，而且为了清晰起见，在解释上也会有所超越。
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Pub Date : 2020-02-17DOI: 10.1163/17455251-02901006
Josiah Baker
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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Pub Date : 2020-02-17DOI: 10.1163/17455251-02901007
S. Adams
The traditional Pentecostal understanding of the events of Acts 8.4-25 typically centers upon a two-stage model for the reception of the Spirit. While this article does not seek to preclude the plausibility of such a model, it does, however, seek to take a step further by providing a culturally-sensitive analysis concerning how the coming of the Spirit, the apostolic imposition of hands (Acts 8.17), and the concept of worship in ‘spirit and truth’ (Jn 4.24) serves as a paradigm for ethnic reconciliation.
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Pub Date : 2020-02-17DOI: 10.1163/17455251-02901003
L. Oliverio
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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Pub Date : 2019-09-14DOI: 10.1163/17455251-02802007
J. M. Ireland
Most contemporary Pentecostal missiologies advocate a move away from classical Pentecostalism’s historic emphasis on the priority of evangelization (commonly described as the narrow sense of missions). In many ways this move parallels similar missiological perspectives among Evangelicals through the influence of the Lausanne Congresses between 1974 and 2010. In this essay the author argues that Scripture does not emphasize the church’s call to transform the world but the church’s need to be transformed itself within the world as a testimony of God’s abiding presence. Building especially on the work of Paul Pomerville, Johannes Blauw, and Harry Boer, the author offers a fresh take on an old missiology, one in which the church in the age of the Spirit must especially be understood in light of God’s concern for the nations.
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Pub Date : 2019-09-14DOI: 10.1163/17455251-02802003
Lisa P. Stephenson
For a tradition whose identity is founded on the outpouring of the Spirit that is witnessed to in Acts 2, the emphasis Pentecostalism places on divine-human encounter should come as no surprise. The Day of Pentecost is a quintessential ‘experiential’ event that, for the Pentecostal tradition, paradigmatically creates a routine expectation of encounter with God. The following article further explores some reasons and ways in which religious experience serves as the lifeblood of the movement. The author begins by explaining why experience plays such a prominent role in Pentecostalism by surveying two descriptors of the movement employed among early North American Pentecostals. She then turns to explaining how their emphasis on religious experience takes shape, especially within the confines of their weekly worship service.
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Pub Date : 2019-09-14DOI: 10.1163/17455251-02802005
Scott A. Ellington
Pentecostal hermeneuts continue to debate whether the locus of meaning in a biblical text should be found principally with the author’s intended meaning, the reader, the revealing Spirit, or some combination of these. This article argues that meaning cannot be isolated to the writer or the reader alone, but requires an ongoing dialogue facilitated by the Spirit. Luke’s interpretive use of the Old Testament in Acts demonstrates the diversity of the ongoing dialogue between author, reader, and Spirit in the interpretive process.
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Pub Date : 2019-09-14DOI: 10.1163/17455251-02802006
Christian J. Anderson
As the Church participates in God’s Mission, how is it called to oppose evil forces in the world? In the last fifty years, spiritual warfare approaches have come to the attention of evangelicals through missionary encounters with spirit cosmologies of the global South and the rise of Pentecostalism within World Christianity. But Janet Warren’s book, Cleansing the Cosmos (Wipf and Stock, 2012), offers a theological and practical alternative to spiritual warfare, one that emphasizes God’s cleansing of space in his creation, with evil not so much a strategic enemy but chaos that seeks to intrude over God-given boundaries and contaminate what God has made holy. This article analyzes Warren’s proposal and explores how it may help in some areas of mission where spiritual warfare approaches have been problematic – namely in relation to exaggerated God–Satan dualism, discontinuity of local religious forms, and controversies over space.
当教会参与上帝的使命时，它是如何被召唤来反对世界上的邪恶势力的？在过去的五十年里，通过传教士与全球南方的精神宇宙学家的接触，以及五旬节主义在世界基督教中的兴起，精神战争方法引起了福音派的注意。但珍妮特·沃伦的书《净化宇宙》（Wipf and Stock，2012）为精神战争提供了一种神学和实践上的替代方案，强调上帝在其创造中对空间的净化，与其说邪恶是一个战略敌人，不如说是一种混乱，试图侵入上帝赋予的边界，污染上帝使之神圣的东西。本文分析了沃伦的建议，并探讨了它如何在精神战方法存在问题的一些任务领域发挥作用，即与夸大的上帝-撒旦二元论、当地宗教形式的不连续性以及空间争议有关。
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Pub Date : 2019-09-14DOI: 10.1163/17455251-02802004
Rick Wadholm
This paper discusses the literary textures of 1 Kings 3 in light of ambiguity and discernment for readers engaging the characters of Yahweh and Solomon (who may themselves be ambiguous) and suggests a textual call for discernment. The ambiguities and discernment of the text finds resonance within Pentecostal praxis as the Pentecostal community moves toward discerning what God is doing and saying within their midst as interplay of Word and Spirit. This movement functions both descriptively and prescriptively for Pentecostal praxis in the experience of wisdom as Word and Spirit.
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