Category Archives: Pentecostal theology

Macchia, Jesus the Spirit Baptizer / book review

Christ is risen – to Spirit baptise, all creation in the Father’s love!

Recently I received a copy of Frank Macchia’s 2018 book, Jesus the Spirit Baptizer: Christology in Light of Pentecost (Eerdmans, 2018). So far, I have read the first two and concluding chapters. Therefore, though I have not yet got to the heart of the book, I find it already, deeply edifying, eloquently readable, and consistently inspiring in the key of Pentecost.

This work functions as a third volume in an emerging series Macchia has constructed since publishing his 2006 work Baptized in the Spirit: A Global Pentecostal Theology (Zondervan, 2006), followed by his 2010 book, Justified tine Spirit: Creation, Redemption, and the Triune God (Eerdmans). The first work, Baptized in the Spirit suggested ways that the Pentecostal Spirit-baptism can be an apt prism for constructing varied theological themes (particularly soteriology and ecclesiology). Then Justified in the Spirit built on that to addresses weaknesses to both Protestant and Roman Catholic theologies of justification, while showing how Pentecostal spirituality an ecumenical bridge rightly wedding the Roman Catholic stress on “impartation” and the Protestant stress on “imputation” into a more robust doctrine of justification than either comprises on their own.

Hence, this third volume further builds on those earlier works to explicate a Christology that also emerges when the Spirit-baptism metaphor, which historic theology has too often marginalised. Macchia thus foregrounds the metaphor and its implications, within our understanding of Christ’s incarnational mission, bodily resurrection, and now ascended ministry and cosmic reign as High Priest over the Church.

Yet Macchia is not actually suggesting a wholly new trajectory, for one of his crucial starting points is Wolfhart Pannenberg’s important though insufficient stress that the climax to Jesus’ identity and mission was his resurrection from the dead (pp. ix, 29). Hence, a major theme Macchia consistently argues is rather, that the culminating aim was his resurrection as the Baptizer in the Spirit, who is now pouring out the promised gift of the Spirit throughout creation, beginning with God’s new missionary people.

Consequently, Macchia explicates the event and meaning of Pentecost as a key “focal point of Christological method” (p. 12), and more importantly— Pentecost as the culminating aim of Christ’s identity and mission towards humanity and suffering creation.

I have not yet finished reading this ground-breaking work; I have yet to get to its centre. Yet for now want to point out two important themes that consistently emerge thus far. First, Macchia’s project also accentuates both the embodied mediation of the Spirit through the fleshly incarnation of Christ, and thereby, the sacramental quality and aims of Spirit baptism. This thus places on high premium on God’s aim toward saving and sanctifying people not just as “souls,” but rather as embodied dwellings of God’s Spirit— habitations of God’s Spirit. Hence, Spirit baptism aims towards the healing of creation (pp. 123-124f).

Second, as earlier mentioned, by noting the link between his present concurrent roles as Spirit-baptiser, High Priest who mediates before the Father in the “heavenly sanctuary”, and ascended reign as king over creation (pp. 309-338), Macchia is implicitly suggesting that we consider a strong priestly context to the phenomena we call Spirit baptism. He thus briefly brings into this discussion, the Christian prayer of epiclesis; that is, the priestly act of invoking the Spirit over the Lord’s Supper and thus the gathered congregation. I therefore believe, we have here an important theme we should more comprehensively develop. For I think it is one often lacking in Pentecostal theology, particularly with reference to Spirit baptism, yet something integral to Pentecostal spirituality. Hence, what implications does this spell between the role of prayer, both within the earthly and heavenly liturgies and/or worship (Hebrews chs. 4-10), and the renewing comings of God’s Spirit? I think that Macchia’s Christology grounded on the Spirit baptism metaphor, strongly accentuates the priestly work of the Church at prayer: before the Father invoking the Spirit who comes through the ongoing priestly ministry of Christ the Spirit Baptiser.

Macchia concludes:
“As the last Adam, Christ is representatively baptized in the Holy Spirit and fire so that, as the divine Lord, he could impart the Spirit through the sacrament of his vindicated and exalted humanity. The exalted Christ of Pentecost incorporates creation into his life and the life of the triune God. . . . He mediates the Spirit as the sacrament at the core of all our sacramental practices. He also intercedes for us as the great high present. . . as he leads the missionary life of the church. . . .
The abundance of grace in the Spirit he imparts will overwhelm the forces of sin and death in the direction of life. That is consistent with the work of the Spirit baptizer. Where dehumanization and death abound, the work of the Spirit Baptizer abounds all the more!” (p. 349)

Come Holy Spirit, Lord; Giver of Life
Come Spirit of Jesus
Spirit from our Father above;
Come renew the earth
Till the glory floods it
Like the waters cover the sea.

https://www.amazon.com/Jesus-Spirit-Baptizer-Christology-Pentecost/dp/0802873898

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Amos Yong on Pentecostal preaching (book review)

I recently received this review copy of Amos Yong’s new book, The Kerygmatic Spirit: Apostolic Preaching in the 21st Century (Eugene, OR: Cascade Books, 2018).  Besides its collection of 15 Yong sermons (preached mostly between 2014-17), several features make this volume both an essential homiletical resource for preachers in the key of Pentecost, and a germane catalyst towards a Pentecostal practical theology of preaching.

First, there’s Josh P.S. Samuel’s Introduction that examines how Yong’s preaching content and style “situates” within the Pentecostal tradition.  Then there is Yong’s Epilogue that theologically maps forays towards a Pentecostal approach to preaching contextual to emerging 21st century challenges.  There, I especially appreciate his discussion on preaching as “oral performance”, positing that apostolic preaching requires a thoroughly embodied delivery and aims towards the listener’s embodied experience and response to the Word.  Interestingly, as Yong explains, rather than preparing a sermon manuscript, he generally only prepares an outline which he feels well enables his audience engagement while allowing for a measure of spontaneity.  Of course, I suppose he is no doubt well stocked with amply prepared structures and themes to readily retrieve through the course of his deliveries.  I have moreover been observing in the sermons read thus far, rhetorical devices here and there that probably help fuel his engaging deliveries.

Then along with his Afterword, there is Tony Richie’s helpful commentaries on each of Yong’s sermons, each discussing how Yong effectively translates his well-known theological themes and projects into congregational preaching that is both evangelistic and simply edifying at the grassroots level.

Finally, readers will find themselves more than nourished with homiletical inspiration, at each of these 15 wells of fresh spring water Yong has graciously dug for our refreshment on the way.  Thus far I have only read the first three messages.  And they are— good.

So, I just finished reading the third message titled, “The Lukan Commission,” which Yong preached at a multi-congregational Presbyterian church in March 2010.  Though communicated in an easy-to-hear style, it is loaded with typical Yong themes of the Spirit and “im/migration,” something I deeply resonate with, since I too have much lived and experienced it.  Yong thus speaks about “the Spirit witnessing . . . of a new world— a new world in which white and black and yellow . . . are able to experience the unity of Christ that does not cancel out the diversity of our colour.”

 

Pentecostals & Roman Catholics: our convergences outweigh our differences

“Without a doubt, Pentecostals and Roman Catholics comprise a majority of the world’s Christians. . . . Why are these two groups gaining members at such a dramatic rate when other denominations are declining . . . The answer may lie in their shared openness to the Holy Spirit, to the charisms, and to their value of an embodied, experiential and supra-rational faith.”
Karen R.J. Murphy, Pentecostals and Roman Catholics on Becoming a Christian: Spirit Baptism, Faith, Conversion, Experience, and Discipleship in Ecumenical Perspective, Global Pentecostal and Charismatic Studies, vol. 28 (The Netherlands, Leiden: Brill, 2018), p2.

In this monograph, Karen Murphy examines how Roman Catholics and Pentecostals are discovering through formal ecumenical dialogue, key similarities between themselves within the themes of “Spirit-baptism, faith, conversion, experience, and discipleship.” More specifically, her work provides a timely and important analysis on how the fifth phase of the International Roman Catholic-Pentecostal Dialogue (1998-2006) (IRCPD) explored these topics within the broad theme of, “On Becoming a Christian.”
The fifth round report can be viewed at the Cyberjournal for Pentecostal-Charismatic Research: http://www.pctii.org/cyberj/cyber18.html

As Murphy notes, two methodologies significantly facilitated the fifth dialogue. First, they consistently asked one another the “hard questions” about how their respective traditions understand the selected topics, and responded, in an effort to clearly identity similarities and clear differences. Second, for the first time in the history of the dialogues, they together approached the selected themes from the perspective of both biblical and patristic sources (15, 293, 305-306).

Murphy stresses that the most important outcome of the fifth round was the participants’ shared conclusion that their dialogue demonstrates:
“At their core, both Pentecostal and Catholics desire all to experience Christ in a personal manner, to express, visibly manifest, and grow in their faith through discipleship with the aid of the community, and to be joined in the unity of the Spirt. In this regard, Catholics and Pentecostals are more similar than they are different and share a common goal with regard to their hopes for all who become a Christian.” (p. 306).

On this note, I find pertinent to quote the final paragraph from the fifth phase report, which I will break into three crucial parts:
“Finally, each of us has learned a great deal about the ways in which the other fosters faith, conversion, discipleship and formation, understands experience, and the Baptism in the Holy Spirit. As we reflected on the scriptures and to the witness of the early church writers, and as we heard the way our partners in this dialogue engage in fostering the Christian life in those who come to the faith, we recognize in each other a deep commitment to Christ.

Although Pentecostals and Catholics may give different emphases on aspects of becoming a Christian, each fosters the Christian life for the glory of God. Knowing this helps overcome misunderstandings or stereotypes we may have had about each other. It follows that this calls Catholics and Pentecostals to examine their conscience about the way they have sometimes described one another in the past, for example calling the other a “non-Christian” or a member of a “sect”.

We have found much that we share together. Although we have significant differences still on some questions, we are able because of our study in this dialogue, to call one another brothers and sisters in Christ.”

Murphy also notes of course, the ongoing friction, ignorance, and caricatures worldwide, that far too many members of each tradition carry and of one another. Regarding common Pentecostal ignorance, Murphy states:
“Frequently viewing Roman Catholics through a pre-Vatican II lens, many Pentecostals accept old stereotypes of the Catholic Church dating back to the Reformation or earlier, and a, as a result, ‘have failed to recognise the genuine Christian character of the Roman Catholic Church and its members’ going so far as to suggest that ‘virtually no Catholic is a Christian.” (p. 12).

The structure of Murphy’s book closely follows the fifth round’s thematic dialogues. These themes thereby structure her five middle chapters, which the book’s subtitle identifies. Though primarily written for those with ecumenical interests, her study is also helpful towards readers wanting to better understand how Pentecostalism and Roman Catholics converge and diverge in their respective understandings of becoming a Christian and growing in the Christian faith. Besides delineating the fifth round’s outcomes, Murphy also helpfully situate the dialogue within the history of the IRCPD, and suggesting how this fruit can further ongoing ecumenical progress between the two traditions, thus also inferring implications towards the greater field of inter-Christian ecumenicalism.

Meanwhile, the Sixth Phase (2011-2015) of the IRCPD has now also concluded, which was titled, “Do Not Quench the Spirit”: Charisms in the Life and Mission of the Church.” The report can be view at: http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/pentecostals/rc_pc_chrstuni_doc_2011-2015_do-not-quench-the-spirit_en.html

I want to conclude this brief review by recalling a key aim of the fifth round, which was to help people within both traditions, recognise one another as brothers and sisters in Christ (5-13, 301-302, 307). Yet apart from formal ecumenical dialogues, how do we actually go about this, at the grassroots level? How do we help grassroots members of each tradition, move beyond ignorant based caricatures and misunderstandings of one another’s practices and beliefs? For this reason, the very best feature of Murphy’s work is her passion hope (13, 61-62) that through the fellowship of the Holy Spirit, we may continue these labours— until worldwide, Roman Catholics and Pentecostals eat together, the Eucharist at the shared table of Christ, who heals our broken communion.

https://brill.com/abstract/title/34615

Fasting: training our body for the life of prayer

I recently read Old Testament Pentecostal scholar Lee Roy Martin’s book, Fasting, A Centre for Pentecostal Theology Short Introduction (Cleveland, TN, CPT Press, 2014). Martin’s book is perhaps the very first ever attempt from Pentecostal orientation, to construct a theology of fasting , based on a thorough analysis of the relevant biblical texts, and an ecumenically-conversant survey of historical practices across Christian traditions, with special to early 20th century Pentecostal exemplars.

I find most salient, two unique approaches Martin develops on the subject of fasting as a spiritual discipline, which he strives to develop from Pentecostal assents. First, is his final chapter titled, “Toward a Pentecostal Theology of Fasting.” Here, he persuasively argues how we can appreciate and engage the practice fasting as a key “component of Pentecostal spirituality” (p. 147). As one component, Martin outlines how “a theology of fasting may be informed by the Fivefold Gospel” (Christ as Saviour, Sanctifier, Spirit Baptiser, Healer, and Coming King) (p. 150-151f). Yet I believe that more important is Martin’s stress on how fasting fits within Pentecostal spirituality when practiced as a means of ordering bodily desires towards a hunger for God’s presence (pp.147-150, 160).

Yet more significant is how Martin earlier develops this fasting as an expression of Pentecostal embodied worship, through his chapter titled, “Toward a Biblical Theology of Fasting.” Recognising fasting as a “natural human response” to “intense affective experience” (p. 79) and particularly exemplified in biblical examples of “lament”-oriented prayer, Martin argues how the practice of fasting demonstrates a holistic approach to prayer that thus goes beyond prayer simply articulated through words “as a product of the mind” (p. 81). Hence, we can appreciate fasting as a whole-body articulation of prayer, particularly lament-oriented or urgency-oriented prayer. Therefore, fasting demonstrates an embodied and affective approach to worship. Hence, a practice that well illustrates Paul’s exhortation to “present” our “bodies” to God as “a living and holy sacrifice”; a “spiritual service for worship” (Rom 12.1) (p. 91-92)

Martin thus suggests we should approach the practice of fasting, as an important mode of physically embodied prayer. Hence, the act of fasting is prayer not just cognitively spoken, but an important act of worship, that affectively speaks expresses prayer through our whole body. Here we should recall the athletic imagery that describes the ancient Christian understanding of asceticism. We should thus approach fasting as an ascetical practice that trains our body to function as a means of embodied prayer. Faster thus helps capacitate our bodies towards acts of worship. This is incidentally, an ancient Christian understanding of fasting within the broader rubric of Christian asceticism. Moderns have often miss-construed the broad drift of acetic practices as expressing a negative orientation towards the body and/or a freeing of one’s spirit from it. Yet actually, historic Christian asceticism rather presumes the integral role of the body towards Christian spirituality; hence, like other ascetical practices, the aim of fasting is ordering the body towards its spiritual purpose, which is worship before God and embodied mission within and towards creation. Through its stress on bodily action within worship and prayer, Pentecostal spirituality affirms and exemplifies this historic ascetical orientation. Martin’s suggestive outline towards a Pentecostal theology of fasting confirms this observation. Namely, via his attempt to do so via the narrative sequence of the Five-fold Gospel; particularly when we thus appreciate the Christ as Coming King motif as inferring the missional and eschatological aim of ascetical practices, including fasting.

Martin concludes with “practical guidelines for fasting,” also recalling his own experiences with fasting and examples on how he has benefited from its practice. Here he also provides a taxonomy of varied types of fasting. Martin’s survey of the biblical data, ecumenically broad survey of varied Christian approaches, and early Pentecostal sources is commendable, and provides a helpful foundation towards constructing a theology and practice of fasting.

Much more can probably be said, and should be said on the affective role and effects of fasting; hence, how fasting fosters transrational modes of knowing, and the receiving of ecstatic experience(s). This would probably necessitate a more trans-disciplinary approach to the topic. Both the fortifying and combative role of within the notion of spiritual warfare also warrants further attention. Yet Martin provides a helpful introduction that is readable at a popular level, pastorally oriented and themed, yet evidencing solid scholarship.

Martin, Lee Roy. Fasting. A Centre for Pentecostal Theology Short Introduction. Cleveland, TN: CPT Press, 2014.

Preaching the story and symbol of Pentecostal tradition

With help from Wolfgang Vondey’s 2017 book, Pentecostal Theology: Living the Full Gospel (Bloomsbury T&T Clark).

Earlier this month, just before Good Friday, I was invited to preach a three message series for a church camp this coming June. I was given a theme (“Let Your Light Shine”) and asked to come up with something, “inspirational.” On Saturday before Easter, I prayed to God, “Lord, what am I going to do? What would you have me to say? Keep in mind that that the Saturday before Easter is traditionally called, Holy Saturday. And it was surely for me, a Holy Saturday for within an hour’s time, the whole series flashed before me: “Pentecost.” Moreover, what also emerged that hour was a very clear outline, preaching texts, themes and aims, for the whole three nights. That was a real “ah ha” moment; a redemptive, or redeeming insight.

Now I what greatly aided this sudden inspiration was that I had spent several months extensively reviewing and engaging Wolfgang Vondey’s 2017 book, Pentecostal Theology: Living the Full Gospel (Bloomsbury T&T Clark). I have earlier written some reviews on his book (see below for links). In my earlier reviews, I stress the book’s aesthetic qualities, imagery rich yet simple vocabulary, and highly readable and profoundly edifying prose. For these reasons, I also described it as a systematic theology that may richly fund Pentecostal preaching and congregational liturgical leadership with formatively-powerful imageries, symbols, and themes—evocatively calling people to God at the altar of Pentecost.

Now that I have actually started crafting some messages with help from Vondey’s text, it seems to me that some of you may benefit from these practical examples on how his work can function as a powerful resource for structuring messages on core Pentecostal themes. I will thus proceed in two steps. I will begin by presenting the broad outline I have developed, along with the main points of my first two messages. Then in Part Two, I will explain how Vondey’s Pentecostal Theology book funded my sermon preparation.

PART 1: three sermons on “Back to Pentecost”

Introduction to preaching series

Pentecost. Back to Pentecost.

Back to the light that comes from the fires of Pentecost.

Fires that warm the heart / make bright the face / and empower us—

For overcoming / fruit-bearing / victoriously prospering— Christian life.

Yes, let it be our aim for these nights before God

In whom within Himself burns an altar that generates—

Life-giving fires of Pentecost.

Let us come back— to Pentecost.

That’s why Church camp is often called, “retreat”; church retreat.

We cannot advance, without times of “retreat”— to holy ground.

Coming back to the mountains of sacred encounter.

Coming back to the fires of Pentecost

Falling down from the heavenly altar— where burns the loving heart of God.

We’ll be encountering this light, through a journey.

A transforming journey— across three mountains. Three mountain peaks.

Where at each mountain top, we’ll encounter God— at the altar / on holy ground.

A map for the journey:

1st session 2nd session 3rd session
Mountain Horeb Zion/Upper Room Bethany
Text Ex 3.1-5 Acts 1.8; 2.1-4; 17-21 Mt 5.1-3, 16; 28.16-20
Title “Behold the Light” “Receive the Light” “Show Forth the Light”
Main worship

movement

To the altar

Behold

At the altar

Receive

From the altar

Show forth

1st sermon outline (“Behold the Light”; Exodus 3.1-5):

  1. The desert is the place— of God-encounter.
  2. The holiest God-encounters are always— altar calls.
  3. God’s heart is an altar: it generates— Pentecost.
  4. Coming to God’s altar, starts with focused worship.

2nd sermon outline (“Receive the Light”; Acts 1.8; 2.1-4, 17-21)

  1. God’s love.
  2. Visions and dreams.
  3. Boundary-breaking prayer: tongues speech.
  4. Passion for God’s coming kingdom.

3rd sermon outline (“Show Forth the Light”; Mat 5.1-3, 16; 28.16-20)

Not developed yet.

End-camp practical take-away:

Three spiritual formation practices in the key of Pentecostal spirituality

The three messages suggest a practical “take-away,” that participants may practice as a “rhythm” within their ongoing spiritual formation. Each cycle comprises a narrative journey, yet can be also viewed as a spiralling process.

Life practice God encountered as:
1 To the altar / Behold Saviour/Sanctifier
2 At the altar / Receive Spirit Baptiser / Healer
3 From the altar / Show forth Coming King

PART 2: Themes retrieved from Vondey’s Pentecostal Theology book

For a summary of and reviews I have made on Vondey’s book, see the following links:

My earlier blog posting: https://monteleerice.wordpress.com/2017/09/23/review-vondey-wolfgang-pentecostal-theology-living-the-full-gospel-2017

My review at Asian Journal of Pentecostal Studies: http://www.apts.edu/aeimages/File/AJPS_PDF/18-1-BR-Monte-Lee-Rice.pdf

Wolfgang Vondey, Pentecostal Theology: Living the Full Gospel (London, UK: Bloomsbury T&T Clark, 2017), in Asian Journal of Pentecostal Studies 21. No. 1 (February 2018): 98-103.

What I want to specifically mention here, is Vondey’s main thesis, and how he has conceptualised the Pentecostal Fivefold Gospel as a “narrative” of common Pentecostal practices that are commonly performed within a given movement related to a metaphoric place Pentecostals have historically typified as the “altar.”

Vondey’s main thesis is this:

“Pentecost is the core theological symbol of Pentecostal theology, and its theological narrative is the full gospel.” (p. 1). Coupled to this thesis is another major argument Vondey stresses. Namely, that in Pentecostal liturgical life, the notion of “altar” or “altar space,” is a core “metaphor” describing a “ritual space” (p. 5, 40) around which the Fivefold Gospel narrates Pentecostal movement to, at, and from a place of God-encounter, to the world in mission, and back to the altar (pp. 5, 30-31, 55, 84-85, 90, 108-109, 288-289, 292).[1]

Therefore, and this is most important to note, Vondey suggests that in Pentecostalism the Full Gospel actually functions not just or even primarily as a doctrinal confession, but rather as a narrative of common Pentecostal practices that both shape and emerge from the Pentecostal experiences of salvation, sanctification, Spirit baptism, healing, and reign of God, which Pentecostals also experience as increasing eschatological passion for the soon coming of Christ and God’s kingdom in its fullness (pp. 288-294).[2] Hence, Vondey proposes that the Fivefold gospel expresses a narrative movement around the altar that goes like this:

Saviour: To the altar.

Sanctifier: At the altar.

Spirit Baptiser: Through the altar.

Healer: From the altar to the world.

Coming King: Away from the altar in the world.

We must note that Vondey stresses this narrative movement as a heuristic reading, not an absolute structure. Hence, the narrative is a generalised observation, recognising there are diversities to the movement that do not always necessarily follow this scheme or narrated structure. Yet he also asserts that phenomenologically, the narrative broadly describes the ritual life of Pentecostals worldwide. In my three message series, I have condensed Vondey’s narrative into three movements.

To conclude by reiterating my earlier statement, Vondey’s Pentecostal Theology book provides salient resources for funding Pentecostal preaching and congregational liturgical leadership. It does so through formatively-powerful imageries, symbols, and themes— evocatively calling people to God at the altar of Pentecost. I hope my own present work at crafting out a message series that draws deeply from some of Vondey’s main themes, provides a helpful example to other preachers who may benefit from this germane homiletical resource.

Amazon link:
[1] For further clarity to this theme of the “altar” as a metaphor for the Pentecostal ritual space, see also Vondey, “Pentecostal Sacramentality and the Theology of the Altar,” in Scripting Pentecost: A Study of Pentecostals, Worship and Liturgy, eds. Mark J. Cartledge and A.J. Swoboda (New York, NY: Routledge, 2017), 94-107 (98-101).

[2] For further clarity to how the Full Gospel narrates pentecostal “altar”-rooted practices, see Vondey, “Embodied Gospel: The Materiality of Pentecostal Theology,” in Annual Review of the Sociology of Religion: Volume 8: Pentecostals and the Body, eds., Michael Wilkinson and Peter Althouse (The Netherlands, Leiden: Brill, 2017), 102-119 (103).

Reflections from SPS 2018 meeting

Through the relational encounters, stimulating sessions, and hospitable ethos, I have departed from the 2018 Society for Pentecostal Studies meeting with renewed passion towards serving the Pentecostal tradition— for the unifying renewal of the global Church.
 
While this was my seventh consecutively attended conference, I find myself again renewed in conviction that I am a son of the Pentecostal Full Gospel, a steward entrusted with its saving grace for the whole world, and servant to its message of Christ our Saviour, Sanctifier, Spirit-baptiser, Healer, and Coming King.
 
From varied sessions, several themes sustain my departing reflection:
“Church, where is your good news for the poor? Have we traded our prophetic voice for a seat at the table at the privileged?”
 
“Where the margins are, Pentecost explodes.”
 
“Let us pray for those who cannot pray, for ours is simple and humble faith.”
 
“Let us listen to the questions the Majority World is asking, and let their questions shape our answers.” (paraphrase from Carlos Cardoza Orlandi’s plenary session on “The Breath of the Spirit and Our Theological Vocation”)
 
Pentecostal spirituality envisions and fosters:
A way of salvation, where through Christ the Spirit grows us into God’s loving presence, healing us by re-ordering their affections towards His kingdom, and sending them us in mission with God in behalf of its coming.
 
A holy way that forms a new people who embody and enact holy love.
 
An apostolic way of life within the mission of God for the renewal of all creation.
Paraphrased points from Dale Coulter’s plenary session on “Recovering a Wesleyan Vision of Pentecostalism: Five Theses”).
stock-vector-pentecost-descent-of-the-holy-spirit-in-form-of-tongues-of-fire-with-symbolic-people-or-645142681670722847.jpg

I am both and more

I am far more “hetro” than “mono”

I am no more either West or East

Yet a product of both and more

I am Pentecostal and Catholic

Yet can we really be otherwise?

With my whole body

I praise the Lord

Speaking in tongues

Yet love doing so

Through well written litanies.

On the earth I am a stranger

A migrant and foreigner

Yet building altars

On the way

The reasons I am preferentially pro-migrant, pro-refugee, pro-racial minority, pro-cultural/racial diversity, pro-whole world, and very anti-nationalist spirit—

Is that I’ve lived almost half life abroad from my homeland,

Have experienced what it means to be a racial minority,

And am part of a cross-national/racial/cultural marriage.

I thus detest xenophobia (“fear of strangers”) in all its forms.

 

The Bible characters I thus identify most with, are people like

Abraham, Moses, Ruth, Ezekiel, and the apostle Paul.

Like them, I have lived in tents,

Walked the desert paths,

And built altars in many foreign lands.

So the biblical metaphors that describe me are those of

Alien status,

Pilgrimage,

Sojourning,

And foreigner.

 

The biblical practices I value most are

Hospitality,

Breaking bread with others,

And embracing otherness.

 

Yet I believe—

All these themes describe what Christian faith is all about:

Learning to enjoy, learn, and receive from one another,

The many tongues of Pentecost.

This is the mystery of the Gospel:

That we who are different and many, learn through the Spirit of fellowship—

How to embrace one another as one new humanity, on the way to new creation.

 

Perhaps for me, the most formative Pentecostal theologian on me remains, Walter Hollenweger, father of the modern critical Pentecostal theological tradition, and early articulator of the Pentecostal giftedness towards “oral theology and liturgy.” Hollenweger was also a poet. One of my favourite pieces from him, is the “Prayer of the Frog.” For the frog is an “in-between” creature: home in two worlds, yet not fully belonging to either world. Both worlds function as a liminal threshold— to somewhere else, a place better than either, yet built on the best of both worlds.

“Prayer of the Frog,” by Walter Hollenweger.

“Sometimes, I feel like a frog,

Happy in the waterpond—

until I run out of air and creep on land.

Happy in the fresh air,

until my skins hurts in the glaring sun and I plunge back into the water.

O God,

Why did you make me an in-between creature, neither fish nor fowl?

Why am I not a flamingo, or an eagle or a mighty roaring lion?

Just a frog?

You did not ask me whether I wanted to be a frog,

Nor whether I wanted to be at all,

Nor did my parents ask me.

So, I am, what I am, an in-between being.

When I am with the feminists they call me “macho”

because I want to pray “Our Father.”

When I am with the pacifists they call me a war-monger

because I do not believe that the abolishment of the Swiss Army serves world peace.

When I am with the military they call me a pacifist

because I find it a scandal how we treat the conscientious objectors.

When I am with the Christians, they say I am not a Christian

because I find many of their convictions superfluous.
When I am with the Non-Christians the say I am a Christian

because I believe in Jesus Christ.

When I am with the progressives they say I am conservative

because I do not know how to re-organize world trade justly.

When I am with the rich people they say I am a leftist

because I expect them to share their riches.

When I am with the Catholics they say that I am a Protestant

because I do not believe in the infallibility of the pope.

When I am with the Protestants they say I am a Catholic

because I like the Catholic liturgy.

When I am with the Ecumenists they say that I am a Pentecostal

because I would like to see more of the Spirit in the ecumenical movement.

When I am with the Pentecostals they say I am an ecumenist

because I am convinced that they need the ecumenical movement.

When I am with the critical exegetes they call me “pious”

because God sometimes speaks to me in Scripture.

When I with the uncritical Bible readers they say that I do not believe in the Bible

because I do not accept their facile interpretations.

 

O God, you alone know what I am.

Help me to believe that this is enough.

You made me an in-between being so that I can be an evangelist.

But God it is a tough job.

Sometimes I am confused and terrified.

Strengthen my faith so that I am

A cheerful in-between creature, a happy frog.

From Pentecostalism: Origins and Developments Worldwide (1997).