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.”



PhD programme Admission Offer from University of Birmingham

Dear Friends

Through the Spirit of God who proclaims the healing of Jesus to all creation— grace, peace, and joy be yours in increasing fullness!

For your prayerful remembrance, I would like to update you on a new development that transpired over the past several months regarding my aspired PhD endeavours.

As many of you may recall, last year I was not able to go forward with my PhD programme with Bangor University (Wales, UK) due to financial constraints. By around May this year, I pretty much concluded that circumstances have virtually closed once for all, this aspiration for me. Yet then by June Dr Wolfgang Vondey, Director of the PhD programme for the Centre of Pentecostal Charismatic Studies (CPCS) under the University of Birmingham (UK), invited me to apply for their programme.

Vondey basically expressed two main reasons that prompted him. First was awareness that I could not go forward with the Bangor programme dues to financial constraints. He stated that there may be scholarships within the University of Birmingham that might substantially cover me through their programme. The other reason was having sat in on my paper delivery on a similar theme last March at the Annual Meeting for the Society for Pentecostal Studies, he took an interest in my intended research on Pentecostal liturgical theologies, as it falls within his own work and interests. Incidentally, the Journal for Pentecostal Theology published that paper in their fall 2018 issue.

So I followed through with his suggestions for revising my doctoral proposal, and completed all the application procedures by early August. Then by mid-October, the admissions office finally sent me an Admissions Offer, to begin the programme in October 2019, one year from now. Once started, I would have four years to write the dissertation. There will be no course work; just dissertation writing under Vondey’s monthly supervision, and a yearly trip to Birmingham (covered under the tuition fees).

Let me briefly describe the institution’s global stature, along with how my dissertation falls within its concerns. While statistics vary, the University of Birmingham’s Department of Theology and Philosophy (under which falls the CPCS) often ranks as the 24th top theology department worldwide. The CPCS is the world’s first Pentecostal/Charismatic Studies centre, created in the 1970’s by the late founder of “Pentecostal Studies,” Walter J. Hollenweger. For more information, you can visit the following link:

Meanwhile, Dr Vondey is presently one of the world’s premier Pentecostal theologians. His main expertise is Pentecostal liturgical theology; meaning, focus on how Pentecostal worship practices shape Pentecostal belief and spirituality. My dissertation would specifically focus on assessing emerging Pentecostal liturgical theologies worldwide, particularly to how they attend to the notion of Pentecostal “oral” liturgy (e.g., Pentecostal “oral”-based practices of worship).

Some have asked me what would be some practical implications of the dissertation. Well, it is really all about constructing a Pentecostal theology of prayer. So it is all about retrieving the relevant themes from Pentecostal spirituality and appropriating them towards the life of prayer; especially prayer that calls on the Father for renewed comings of the Spirit of Jesus, to renew the church in behalf of the world’s healing.

The Spirit of Jesus is filling
Sons and daughters of Pentecost
Who know their home at the altar of sacrifice.
From there they go, receiving from the Father
Many gifts for healing the world.
For the heart of God is an altar, where the burns the most flammable substance in all creation: His unfailing love. And this love generates— the fires of Pentecost.

Prayer requests / How you can help
I understand that at some point this month, the University of Birmingham will begin publicising their own sponsored scholarships and grants relevant to my programme. Once the university advertises these, I will start applying. Hence, for the next several months, I am now in something of a “race” to see if God willing, the means may all come together for this venture to begin next October.

Though the years go by, I remain passionate and increasingly passionate about one thing:
To preach the Pentecostal Full Gospel of Christ our Saviour, Sanctifier, Spirit Baptiser, Healer, and Coming King, and represent the Pentecostal tradition for the renewing of the Church worldwide, the saving of nations, and healing of creation.

Now ultimately, if it does not come together, I am ok with that, for to the best my conscience, I have strove to keep this long-held aspiration on the altar. Therefore, if it does not work, I do not see myself ever picking this up again. Yet for now, I fully feel prompted by God to follow through these steps before me— while also leaving the outcome in God’s hands and best for our future. I perhaps should also say that Jee Fong is fully behind me in this, and praying with me through the journey. Therefore, my postures is this: if it all comes together, thank God; and if it does not it— thanks be to God! Blessed be the name of the Lord!

Either way, I appreciate and solicit your prayer towards these matters and endeavours. And on a practical note, I value your involvement in any way possible, towards any new ministerial, church, organisational, or collaborative relations that may help foster these aspirations. So that together— we may seek and serve the up-building of the Church, the coming Kingdom, and the greater glory of God.

Let me share some thoughts from a message I recently preached from Ezekiel 37 titled, “Rattling Bones, Rising Hope, and Restoring Breath of Jesus”: Friends, your latter days are promising. For the glory of the latter house, shall be greater than the former house. Hope is rising, for reviving winds of God are blowing, and miracles are coming. For the one who runs before us – Jesus – pioneer and perfecter of our faith, is doing a new thing in and through us. The Spirit of Jesus shall raise your fallen seed a hundredfold, birthing for all nations— a harvest of peace, joy, and overflowing blessing. For this aim, the Lord blesses the fruit of your womb, the crops of your land, and the work of your hands. Only believe, receive, and sow for the coming harvest.

May the grace of our Lord Jesus Christ, God’s love, and the fellowship of the Holy Spirit— increase and equip you with all good gifts of Heaven, that you may labour with God in His mission to heal the world.

The peace of Christ be yours through the power of God’s Spirit,


Give us gifts that heal the world

Loving Father
More ready to hear than we are to ask
More ready to give than we are to want;
Give us the gifts that heal the world;
Gifts we neither deserve nor yet fit to have
Yet freely availed to us through Jesus Christ
Our Lord, Healer, and Spirit Baptiser
Who reigns with You and Your Spirit;
One God, now and forever.

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:

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:

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.

Evening prayer

On earth I am a stranger
Laid low in the dust and
Weary with sorrow.

In the night Lord
Be gracious to Your servant
Who in Your shadow
Waits for morning
With hope in You.

Peace to all
Who hope in You
Through Christ our Lordik
Who reigns with You
In the unity of the Holy Spirit;
Now and forever. Amen.

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.

Turn our will to only the best

To help us receive the best
Over the good, turn our will
To whatever best brings You praise.
That is, the end for which You created us;
And the saving of our soul.
And only give us, and please give us
Whatever best brings You praise
And aids the saving of our soul.