-
The publishing arm of the Asia Pacific Theological Seminaryedit
Singapore is a small island city-state. With an area of approximately 72.1 kilometers and a population of about 5.7 million people, it serves a vibrant melting pot of cultures, languages, and religions. Despite its small size,... more
Singapore is a small island city-state. With an area of approximately
72.1 kilometers and a population of about 5.7 million people, it serves
a vibrant melting pot of cultures, languages, and religions. Despite its
small size, Singapore has made a global mark as a financial, economic,
and technological hub. Because of its strategic location along major trade
routes, nestled at the crossroads of Southeast Asia, Singapore began as
a trading port. Over the years, its dynamic governance and pro-business
policies have fueled remarkable economic growth.
72.1 kilometers and a population of about 5.7 million people, it serves
a vibrant melting pot of cultures, languages, and religions. Despite its
small size, Singapore has made a global mark as a financial, economic,
and technological hub. Because of its strategic location along major trade
routes, nestled at the crossroads of Southeast Asia, Singapore began as
a trading port. Over the years, its dynamic governance and pro-business
policies have fueled remarkable economic growth.
Research Interests:
At the outset of the second year of the Asian Journal of Pentecostal Studies’ existence, its co-editors, William Menzies and Wonsuk Ma, wrote an editorial assessment of the journal’s first year. In their short editorial they said, “It... more
At the outset of the second year of the Asian Journal of Pentecostal
Studies’ existence, its co-editors, William Menzies and Wonsuk Ma,
wrote an editorial assessment of the journal’s first year. In their short
editorial they said, “It seems fitting that we review the intended character
and goals of this young publication.”1
Now, twenty-five years later, my
brother and I have been entrusted with a similar task, one that is equally
fitting for this silver anniversary edition. We were asked to outline the
theological motivations (the vision, if you will) that motivated our father,
William Menzies, to initiate, along with Wonsuk Ma, the AJPS.
We believe the answer to the question—Why produce the AJPS?—
reveals a lot about our father’s understanding of the Pentecostal
movement both in Asia and around the world. The answer also
illuminates the value he had placed upon theological reflection and why
he felt this noble undertaking was important for the life and vitality of
the church
Studies’ existence, its co-editors, William Menzies and Wonsuk Ma,
wrote an editorial assessment of the journal’s first year. In their short
editorial they said, “It seems fitting that we review the intended character
and goals of this young publication.”1
Now, twenty-five years later, my
brother and I have been entrusted with a similar task, one that is equally
fitting for this silver anniversary edition. We were asked to outline the
theological motivations (the vision, if you will) that motivated our father,
William Menzies, to initiate, along with Wonsuk Ma, the AJPS.
We believe the answer to the question—Why produce the AJPS?—
reveals a lot about our father’s understanding of the Pentecostal
movement both in Asia and around the world. The answer also
illuminates the value he had placed upon theological reflection and why
he felt this noble undertaking was important for the life and vitality of
the church
Research Interests:
When Christians from North America or Europe visit the Holy Trinity Church in Kunming, China, the architecture of this beautiful, stately structure immediately reminds them of home, of traditional churches in the West. It even has a... more
When Christians from North America or Europe visit the Holy
Trinity Church in Kunming, China, the architecture of this beautiful,
stately structure immediately reminds them of home, of traditional
churches in the West. It even has a steeple. The atmosphere of quiet
reverence will also seem familiar to western visitors, especially to those
with roots in mainline Protestant churches. They will also recognize
virtually all of the hymns. Of course, most Westerners will not
understand the Mandarin lyrics, but the music will immediately call to
mind the well-known verses of these historic songs. The choir will also
sing tunes that are comfortably familiar. The visitors will very likely hear
a clear, biblical message that reflects a more conservative theology than
that found in most mainline pulpits in the West.2
The closing prayer will
be uttered by a member of the TSPM clergy,3
a select group trained in
seminaries modeled after their western counterparts and appointed to
lead virtually every segment of church life. The worship service will
almost certainly end without any specific call for response on the part of
the members of the congregation apart from silent prayer.
Trinity Church in Kunming, China, the architecture of this beautiful,
stately structure immediately reminds them of home, of traditional
churches in the West. It even has a steeple. The atmosphere of quiet
reverence will also seem familiar to western visitors, especially to those
with roots in mainline Protestant churches. They will also recognize
virtually all of the hymns. Of course, most Westerners will not
understand the Mandarin lyrics, but the music will immediately call to
mind the well-known verses of these historic songs. The choir will also
sing tunes that are comfortably familiar. The visitors will very likely hear
a clear, biblical message that reflects a more conservative theology than
that found in most mainline pulpits in the West.2
The closing prayer will
be uttered by a member of the TSPM clergy,3
a select group trained in
seminaries modeled after their western counterparts and appointed to
lead virtually every segment of church life. The worship service will
almost certainly end without any specific call for response on the part of
the members of the congregation apart from silent prayer.
Research Interests:
While engaged in a master’s program at the Asia Pacific Theological Seminary in Baguio City, Philippines, I served in an Assemblies of God church in the mountains surrounding the city. In order to minister there effectively, I began to... more
While engaged in a master’s program at the Asia Pacific Theological
Seminary in Baguio City, Philippines, I served in an Assemblies of God
church in the mountains surrounding the city. In order to minister there
effectively, I began to ask the following questions: What are the
worldviews of the people? How can churches and missionaries present
the gospel in a way people can understand? What kind of transformation
has the church brought? To answer these questions, I chose to focus on
the Kankana-ey tribes and Pentecostal ministry by the Assemblies of
God (AG). The first part of this article will focus on a brief explanation
of the historical and religious background of the Philippines and the
people of the mountain ranges of northern Luzon and a cultural exegesis
of the Kankana-ey. Comparison with the biblical text will then be
provided. The second part will explore the spiritual formation found
among Kankana-ey Pentecostals based on the basis of the work Julie C.
Ma, a noted scholar in the field
Seminary in Baguio City, Philippines, I served in an Assemblies of God
church in the mountains surrounding the city. In order to minister there
effectively, I began to ask the following questions: What are the
worldviews of the people? How can churches and missionaries present
the gospel in a way people can understand? What kind of transformation
has the church brought? To answer these questions, I chose to focus on
the Kankana-ey tribes and Pentecostal ministry by the Assemblies of
God (AG). The first part of this article will focus on a brief explanation
of the historical and religious background of the Philippines and the
people of the mountain ranges of northern Luzon and a cultural exegesis
of the Kankana-ey. Comparison with the biblical text will then be
provided. The second part will explore the spiritual formation found
among Kankana-ey Pentecostals based on the basis of the work Julie C.
Ma, a noted scholar in the field
Research Interests:
While the dominant religion in Isan is Buddhism, the whole belief system is animistic. Animism is a ‘belief in personal supernatural beings such as gods, spirits, and ghosts’, which can inhabit inanimate objects such as trees, rocks and... more
While the dominant religion in Isan is Buddhism, the whole belief
system is animistic. Animism is a ‘belief in personal supernatural beings
such as gods, spirits, and ghosts’, which can inhabit inanimate objects
such as trees, rocks and houses.1
The animist sees their world as being
ruled by many spiritual forces. Sickness is often explained as being
caused by a spirit, and a crop failure may be due to an angry ancestor. 2
This view can instil fear into their lives. Therefore, one approach to
overcome the inherent power of these forces is for the animist to search
for stronger powers to overcome the adverse effects of these spirits in his
life. There are other ways of dealing with evil spirits, such as ‘meritmaking’ (doing good to counteract evil) and performing various rituals
to appease these spirits.
system is animistic. Animism is a ‘belief in personal supernatural beings
such as gods, spirits, and ghosts’, which can inhabit inanimate objects
such as trees, rocks and houses.1
The animist sees their world as being
ruled by many spiritual forces. Sickness is often explained as being
caused by a spirit, and a crop failure may be due to an angry ancestor. 2
This view can instil fear into their lives. Therefore, one approach to
overcome the inherent power of these forces is for the animist to search
for stronger powers to overcome the adverse effects of these spirits in his
life. There are other ways of dealing with evil spirits, such as ‘meritmaking’ (doing good to counteract evil) and performing various rituals
to appease these spirits.
Research Interests:
The Assemblies of God (AG) was founded in Hot Springs, Arkansas, by early Pentecostals who experienced the Azusa Street revival in 1914. 8 The AG holds to the Finished Work tradition within classical Pentecostalism.9 In 1916, a meeting... more
The Assemblies of God (AG) was founded in Hot Springs, Arkansas,
by early Pentecostals who experienced the Azusa Street revival in 1914.
8
The AG holds to the Finished Work tradition within classical Pentecostalism.9 In 1916, a meeting was held by the early founders of
the AG. AG pioneers decided to create a statement of faith “to regulate
both religious experience and doctrinal beliefs.” There was eventually a
statement of sixteen doctrinal beliefs for the AG that is consistent with
what is now known as the Statement of Fundamental Truths. It
emphasizes not only the fundamentalists’ basic beliefs but also “‘healing
by the atonement’ and tongues as ‘initial evidence’ of Spirit baptism.”10
The AG has become “the world’s largest Pentecostal denomination, with
over sixty million adherents and some 312,000 churches located in more
than two hundred countries and territories.”11
by early Pentecostals who experienced the Azusa Street revival in 1914.
8
The AG holds to the Finished Work tradition within classical Pentecostalism.9 In 1916, a meeting was held by the early founders of
the AG. AG pioneers decided to create a statement of faith “to regulate
both religious experience and doctrinal beliefs.” There was eventually a
statement of sixteen doctrinal beliefs for the AG that is consistent with
what is now known as the Statement of Fundamental Truths. It
emphasizes not only the fundamentalists’ basic beliefs but also “‘healing
by the atonement’ and tongues as ‘initial evidence’ of Spirit baptism.”10
The AG has become “the world’s largest Pentecostal denomination, with
over sixty million adherents and some 312,000 churches located in more
than two hundred countries and territories.”11
Research Interests:
The first quarter of the twentieth century marked the high point for missionary work in China. Many missionaries and Chinese Christians had sacrificed their lives for their faith as the new century dawned but prior waves of Christianity... more
The first quarter of the twentieth century marked the high point for
missionary work in China. Many missionaries and Chinese Christians
had sacrificed their lives for their faith as the new century dawned but
prior waves of Christianity had resulted in little or no remaining fruit.
What happened in the early years of the century testifies to the
miraculous work of the Holy Spirit.
J. Philip Hogan served as the executive director of Assemblies of
God World Missions (AGWM) USA from 1959 to 1989 and had a
special burden for China, based on his own experience as a missionary
there and Taiwan, from 1946 to 1949. During their first term, they were
caught in the ongoing civil war in China between the Communists and
the Kuomintang. On one occasion, Hogan saw dead bodies stacked on
top of each other by the side of a road and asked himself, “What is the
strange god of these young people that will cause them to make this kind
of sacrifice? It is going to cost us something to preach Jesus around the
world in this hour.”
missionary work in China. Many missionaries and Chinese Christians
had sacrificed their lives for their faith as the new century dawned but
prior waves of Christianity had resulted in little or no remaining fruit.
What happened in the early years of the century testifies to the
miraculous work of the Holy Spirit.
J. Philip Hogan served as the executive director of Assemblies of
God World Missions (AGWM) USA from 1959 to 1989 and had a
special burden for China, based on his own experience as a missionary
there and Taiwan, from 1946 to 1949. During their first term, they were
caught in the ongoing civil war in China between the Communists and
the Kuomintang. On one occasion, Hogan saw dead bodies stacked on
top of each other by the side of a road and asked himself, “What is the
strange god of these young people that will cause them to make this kind
of sacrifice? It is going to cost us something to preach Jesus around the
world in this hour.”
Research Interests:
In The Politics of the Spirit, seventeen Pentecostal scholars engage a wide range of topics on what Pentecostal political theology has been in practice and its possibilities moving forward. This collection is divided into four main... more
In The Politics of the Spirit, seventeen Pentecostal scholars engage
a wide range of topics on what Pentecostal political theology has been in
practice and its possibilities moving forward. This collection is divided
into four main sections covering historical analysis, biblical and theological
reflections and sociological/political engagement. Contributions include the
perspectives of Black and Latino men and women. This collection will
serve both ministers and scholars within and outside Pentecostalism in
understanding the challenges and gifts of Pentecostal political
engagement.
a wide range of topics on what Pentecostal political theology has been in
practice and its possibilities moving forward. This collection is divided
into four main sections covering historical analysis, biblical and theological
reflections and sociological/political engagement. Contributions include the
perspectives of Black and Latino men and women. This collection will
serve both ministers and scholars within and outside Pentecostalism in
understanding the challenges and gifts of Pentecostal political
engagement.
Research Interests:
In The Versatility of Paul, Banks' thesis is that Paul's apostleship included all five of the gifts mentioned in Eph. 4:11-apostle, prophet, evangelist, pastor, and teacher-not just apostle. (He believes that pastor and teacher are two... more
In The Versatility of Paul, Banks' thesis is that Paul's apostleship included all five of the gifts mentioned in Eph. 4:11-apostle, prophet, evangelist, pastor, and teacher-not just apostle. (He believes that pastor and teacher are two separate gifts rather than one gift of teaching pastor.) Thus, he sees Paul as a generalist, not as a specialist. Words such as "flexibility," "elasticity," and "versatility" appear throughout the book. In this book, Banks explores Paul as an apostle, teacher, and pastor. Much of the basis for his thesis comes from the book of Acts, the accuracy of which is presupposed. The New Perspective on Paul is not mentioned in the book, nor is it the perspective from which the book was written. The authenticity of all the thirteen letters attributed to Paul in the New Testament is accepted. In Part I ("Artisan Missioner") Banks gives two chapters: "Crosscultural Innovator" and "Flexible Response Planner." In "Cross-cultural Innovator" Banks shows how Paul had multiple purposes for his missionary journeys: evangelizing areas where the gospel had never reached, planting churches, revisiting those churches and individual converts, and developing links between the churches he founded. Banks calls Paul "the first missionary," but not a full-time missionary as we might think of today. Paul supported himself by making tents, probably using that vocation as a means of evangelism. In his basic evangelistic strategy, Paul varied his presentation according to his audience, and in doing so, "Paul became the first genuinely multi-cultural Christian" (p.17).
Research Interests:
structive bibliology for classical Pentecostals that redirects attention away from an overt focus on epistemology, toward the much-overlooked sanctifying Spirit-Word dynamic of Scripture. Reminiscent of ascetic exhortation, the book... more
structive bibliology for classical Pentecostals that redirects attention
away from an overt focus on epistemology, toward the much-overlooked
sanctifying Spirit-Word dynamic of Scripture. Reminiscent of ascetic
exhortation, the book argues for a sensibility, “an attitude toward
interpretation” (xii), espousing that the challenging, purgative process of
biblical interpretation sanctifies (xi-xii). His approach re-emphasizes the
Spirit’s role as the one who makes present the words and works of God
not just in the text but also through the lives of its message-bearers.
Being a second edition of his earlier monograph, Green presents the
same argument for a soteriologically inclined Bible reading and
interpretation through the lens of Christian identity and vocation, adding
textual case studies and practical guidance to make his proposition
clearer and more accessible. In broad stroke, he presents his arguments
in three parts of vocation, holiness, and Scripture.
away from an overt focus on epistemology, toward the much-overlooked
sanctifying Spirit-Word dynamic of Scripture. Reminiscent of ascetic
exhortation, the book argues for a sensibility, “an attitude toward
interpretation” (xii), espousing that the challenging, purgative process of
biblical interpretation sanctifies (xi-xii). His approach re-emphasizes the
Spirit’s role as the one who makes present the words and works of God
not just in the text but also through the lives of its message-bearers.
Being a second edition of his earlier monograph, Green presents the
same argument for a soteriologically inclined Bible reading and
interpretation through the lens of Christian identity and vocation, adding
textual case studies and practical guidance to make his proposition
clearer and more accessible. In broad stroke, he presents his arguments
in three parts of vocation, holiness, and Scripture.
Research Interests:
Pentecostals have been engaged in ministries of social concern from the beginning of the movement. Following the lead of early missiologists like Alice Luce and Melvin Hodges, missionaries prioritized the proclamation of the gospel... more
Pentecostals have been engaged in ministries of social concern from the
beginning of the movement. Following the lead of early missiologists
like Alice Luce and Melvin Hodges, missionaries prioritized the
proclamation of the gospel through evangelism and church planting.
According to Ireland, however, (xxi) a shift began to take place in 1991,
with the publication of the widely read book, Called and Empowered,
edited by Murray Dempster, Douglas Petersen and Byron Klaus, who
have had extensive involvement in Latin America, as well as some of the
works of Amos Yong, Wonsuk Ma, Julie Ma and Andy Lord. (xxi)
Ireland contends that these authors call for a more holistic mission in the
sense of the broader Missio Dei.
beginning of the movement. Following the lead of early missiologists
like Alice Luce and Melvin Hodges, missionaries prioritized the
proclamation of the gospel through evangelism and church planting.
According to Ireland, however, (xxi) a shift began to take place in 1991,
with the publication of the widely read book, Called and Empowered,
edited by Murray Dempster, Douglas Petersen and Byron Klaus, who
have had extensive involvement in Latin America, as well as some of the
works of Amos Yong, Wonsuk Ma, Julie Ma and Andy Lord. (xxi)
Ireland contends that these authors call for a more holistic mission in the
sense of the broader Missio Dei.
Research Interests:
I grew up in a Pentecostal church, and while I cannot remember specific sermons on the Samaritan woman in John 4, I inherited a narrative that concentrated primarily on the life of a sinful and adulterous woman. As I marched slowly... more
I grew up in a Pentecostal church, and while I cannot remember
specific sermons on the Samaritan woman in John 4, I inherited a
narrative that concentrated primarily on the life of a sinful and adulterous
woman. As I marched slowly through Reeder’s work, I decided to probe
social media friends for their sense of this story as it is proclaimed in
their Pentecostal churches. I was saddened by similar results. Though I
have long since abandoned the narrative of my youth, I saw Reeder’s
title, and I knew intuitively she would challenge the careless and abusive
history of interpretation!
specific sermons on the Samaritan woman in John 4, I inherited a
narrative that concentrated primarily on the life of a sinful and adulterous
woman. As I marched slowly through Reeder’s work, I decided to probe
social media friends for their sense of this story as it is proclaimed in
their Pentecostal churches. I was saddened by similar results. Though I
have long since abandoned the narrative of my youth, I saw Reeder’s
title, and I knew intuitively she would challenge the careless and abusive
history of interpretation!
Research Interests:
Pentecostal Theological Education in the Majority World: The Graduate and Post-Graduate Level is the first volume of a three-volume series to be published by APTS Press to bring Pentecostal perspectives on Majority World theological... more
Pentecostal Theological Education in the Majority World: The
Graduate and Post-Graduate Level is the first volume of a three-volume
series to be published by APTS Press to bring Pentecostal perspectives
on Majority World theological education to the marketplace of ideas.
The second and third volumes will address undergraduate and nonformal
Pentecostal theological education. The authors in the first volume
write primarily from a classical Pentecostal experience, but, in the words
of Rick Wadholm, their ideas pertain more broadly to “the global Spiritmovement
with emphasis upon the baptism in the Holy Spirit and
charismatic expressions as pertaining to the life of the Spirit” (2). The
authors speak from a wide range of experiences in the Majority World
and the West, including Ethiopia (Gary Munson and Temesgen Kahsay),
the Philippines (Dave Johnson), India (Josfin Raj), South Africa (Peter
White), Spanish-speaking Latin America (Jeremiah Campbell),
Australia (Dean O’Keefe and Jacqueline Grey), Europe (Danial Topf),
Asia in general (Vee J. D-Davidson), and the Asian American experience
(Amos Yong).
Graduate and Post-Graduate Level is the first volume of a three-volume
series to be published by APTS Press to bring Pentecostal perspectives
on Majority World theological education to the marketplace of ideas.
The second and third volumes will address undergraduate and nonformal
Pentecostal theological education. The authors in the first volume
write primarily from a classical Pentecostal experience, but, in the words
of Rick Wadholm, their ideas pertain more broadly to “the global Spiritmovement
with emphasis upon the baptism in the Holy Spirit and
charismatic expressions as pertaining to the life of the Spirit” (2). The
authors speak from a wide range of experiences in the Majority World
and the West, including Ethiopia (Gary Munson and Temesgen Kahsay),
the Philippines (Dave Johnson), India (Josfin Raj), South Africa (Peter
White), Spanish-speaking Latin America (Jeremiah Campbell),
Australia (Dean O’Keefe and Jacqueline Grey), Europe (Danial Topf),
Asia in general (Vee J. D-Davidson), and the Asian American experience
(Amos Yong).
Research Interests:
David Bentley Hart’s new essay collection, You are Gods: On Nature and Supernature, is the second volume in a one-two punch against traditionalist Thomism, the first having arrived a few months earlier in his Tradition and Apocalypse.... more
David Bentley Hart’s new essay collection, You are Gods: On
Nature and Supernature, is the second volume in a one-two punch
against traditionalist Thomism, the first having arrived a few months
earlier in his Tradition and Apocalypse. While these texts signal Hart’s
selection of a new opponent, You are Gods also serves as a tapered point
wherein the seemingly disparate strands of Hart’s recent research are
gathered and unified. A deeper examination reveals that this current
polemical campaign is just the latest in a demonstration of martial artistry
that began all the way back in The Beauty of the Infinite.
Nature and Supernature, is the second volume in a one-two punch
against traditionalist Thomism, the first having arrived a few months
earlier in his Tradition and Apocalypse. While these texts signal Hart’s
selection of a new opponent, You are Gods also serves as a tapered point
wherein the seemingly disparate strands of Hart’s recent research are
gathered and unified. A deeper examination reveals that this current
polemical campaign is just the latest in a demonstration of martial artistry
that began all the way back in The Beauty of the Infinite.
Research Interests:
I recently read Denzil Miller’s Empowered for Global Mission while preparing to teach a course in Africa. Denny has ministered in Africa for many years and is a passionate proponent of the missiological significance of the Pentecostal... more
I recently read Denzil Miller’s Empowered for Global Mission
while preparing to teach a course in Africa. Denny has ministered in
Africa for many years and is a passionate proponent of the missiological
significance of the Pentecostal gift. As I read his book, I was immediately
impressed with its clarity, significance, and value.
In this book Miller takes the reader on an inspiring tour through
seven key outpourings of the Spirit in the book of Acts. Along the way,
he presents compelling arguments for reading Acts as “a handbook on
missionary strategy” (12). The “key to understanding Luke’s intent for
writing the book” is found in Acts 1:8 (35). This verse not only provides
a programmatic outline for Acts (“. . . Jerusalem and in all Judea and
Samaria, and to the end of the earth,” v. 8b), but it also presents a
timeless, paradigmatic promise: “But you will receive power when the
Holy Spirit has come upon you, and you will be my witnesses . . .” (v.
8a). Here too we find a clear statement of Luke’s purpose: “He wants
his readers to know that in order to fulfill Christ’s command to take the
gospel to all nations, the church, and each believer in the church, must
be empowered by the Holy Spirit” (67-68).
while preparing to teach a course in Africa. Denny has ministered in
Africa for many years and is a passionate proponent of the missiological
significance of the Pentecostal gift. As I read his book, I was immediately
impressed with its clarity, significance, and value.
In this book Miller takes the reader on an inspiring tour through
seven key outpourings of the Spirit in the book of Acts. Along the way,
he presents compelling arguments for reading Acts as “a handbook on
missionary strategy” (12). The “key to understanding Luke’s intent for
writing the book” is found in Acts 1:8 (35). This verse not only provides
a programmatic outline for Acts (“. . . Jerusalem and in all Judea and
Samaria, and to the end of the earth,” v. 8b), but it also presents a
timeless, paradigmatic promise: “But you will receive power when the
Holy Spirit has come upon you, and you will be my witnesses . . .” (v.
8a). Here too we find a clear statement of Luke’s purpose: “He wants
his readers to know that in order to fulfill Christ’s command to take the
gospel to all nations, the church, and each believer in the church, must
be empowered by the Holy Spirit” (67-68).
Research Interests:
Douglas Jacobsen, co-director of the Religion in the Academy project and distinguished professor of church history and theology at Messiah University (Pennsylvania, USA), offers a concise and inclusive second edition of his textbook, The... more
Douglas Jacobsen, co-director of the Religion in the Academy
project and distinguished professor of church history and theology at
Messiah University (Pennsylvania, USA), offers a concise and inclusive
second edition of his textbook, The World's Christians. Initially
published in 2011, his famous work provides a guide to understanding
the complex world religion of Christianity. Interestingly, unlike his first
edition, which offered an empathetic and fair introduction, this second
edition is grounded on an increased involvement in the discussions
surrounding "World Christianity" as a field of study (xxii). Using a
religious study approach, he demonstrates a depth of knowledge and
awareness of contemporary developments that sustains the description
and explanation of a multifaceted religion in clear, readable terms.
project and distinguished professor of church history and theology at
Messiah University (Pennsylvania, USA), offers a concise and inclusive
second edition of his textbook, The World's Christians. Initially
published in 2011, his famous work provides a guide to understanding
the complex world religion of Christianity. Interestingly, unlike his first
edition, which offered an empathetic and fair introduction, this second
edition is grounded on an increased involvement in the discussions
surrounding "World Christianity" as a field of study (xxii). Using a
religious study approach, he demonstrates a depth of knowledge and
awareness of contemporary developments that sustains the description
and explanation of a multifaceted religion in clear, readable terms.
Research Interests:
This edited work of Wonsuk Ma and Emmanuel Anim (along with associate editor Rebekah Bled) provides numerous global voices pertaining to the message about Jesus proclaimed in the power of the Spirit. The Spirit-empowered movement of which... more
This edited work of Wonsuk Ma and Emmanuel Anim (along with
associate editor Rebekah Bled) provides numerous global voices
pertaining to the message about Jesus proclaimed in the power of the
Spirit. The Spirit-empowered movement of which they seek to speak
within, to, and for is intentionally broader than those who might selfdescribe as “Pentecostal” or be deemed part of the historic “Classical
Pentecostal” fellowships globally, even as many of the contributors
might identify with such. Half of the chapters of this volume emerge
from the Empowered21 Scholars’ Consultation held in Johannesburg,
South Africa (2018). The others were invited essays pertaining to other
global issues pertinent to the Spirit-empowered message of Christ. The
Consultation is itself intentionally broad to attempt to encompass more
Spirit-ed voices beyond the Pentecostal fold. Further, as part of the
Empowered21 publications this volume comes in a series of edited
volumes all intentionally offering global perspectives on a given
topic/region within the Spirit-empowered movement (see
https://empowered21.com/resources/books-2/ ).
associate editor Rebekah Bled) provides numerous global voices
pertaining to the message about Jesus proclaimed in the power of the
Spirit. The Spirit-empowered movement of which they seek to speak
within, to, and for is intentionally broader than those who might selfdescribe as “Pentecostal” or be deemed part of the historic “Classical
Pentecostal” fellowships globally, even as many of the contributors
might identify with such. Half of the chapters of this volume emerge
from the Empowered21 Scholars’ Consultation held in Johannesburg,
South Africa (2018). The others were invited essays pertaining to other
global issues pertinent to the Spirit-empowered message of Christ. The
Consultation is itself intentionally broad to attempt to encompass more
Spirit-ed voices beyond the Pentecostal fold. Further, as part of the
Empowered21 publications this volume comes in a series of edited
volumes all intentionally offering global perspectives on a given
topic/region within the Spirit-empowered movement (see
https://empowered21.com/resources/books-2/ ).
Research Interests:
Christianity, Theology, Theological Hermeneutics, Biblical Studies, Biblical Theology, and 13 morePentecostal Theology, Pentecostalism, History of Religious Studies, Religious Studies, Christian Theology, Theological, Theology and Religious Studies, Christian Studies, Christian theology and biblical studies, Biblical Study, Biblical Theological Studies, Theology/Biblical Studies, and Biblical Research and Studies
Steven Studebaker identifies himself with more progressive Pentecostal theologians such as Terry Cross, Frank Macchia, Wolfgang Vondey, Nimi Waiboko, and Amos Yong (201). He joins them in their “move away from the compartmentalized... more
Steven Studebaker identifies himself with more progressive
Pentecostal theologians such as Terry Cross, Frank Macchia, Wolfgang
Vondey, Nimi Waiboko, and Amos Yong (201). He joins them in their
“move away from the compartmentalized understanding of Christ and
the Holy Spirit in Classical Pentecostalism.” And “Rather than locating
the primary work of the Spirit in a post-conversion experience of
spiritual empowerment,” he “provides pneumatological categories for
Pentecostals to understand and expand their holistic and transformative
praxis of the Spirit of Pentecost” (201). In his critical task, Studebaker
rejects penal substitution as excessively “Christocentric and
crucicentric” (4). He objects to a theology of atonement “that calls the
killing of the innocent Christ on the cross an act of divine justice. . . . It
operates according to the punitive and vindictive logic of retribution and
redemptive violence” (ix). In his constructive task, he seeks “to articulate
a theology that reflects the pneumatological, holistic, and life-renewing
empowering character of pentecostal experience” (ix). In his
introduction, Studebaker explains that Pentecost is his hermeneutical
starting point for constructing a theology of atonement that includes both
Christology and pneumatology. He suggests that Classical
Pentecostalism’s theology is dependent on a traditional, evangelical
theology that is not conducive to Pentecostal praxis; a new Pentecostal
atonement theology more in keeping with Eastern Orthodoxy is required.
Pentecostal theologians such as Terry Cross, Frank Macchia, Wolfgang
Vondey, Nimi Waiboko, and Amos Yong (201). He joins them in their
“move away from the compartmentalized understanding of Christ and
the Holy Spirit in Classical Pentecostalism.” And “Rather than locating
the primary work of the Spirit in a post-conversion experience of
spiritual empowerment,” he “provides pneumatological categories for
Pentecostals to understand and expand their holistic and transformative
praxis of the Spirit of Pentecost” (201). In his critical task, Studebaker
rejects penal substitution as excessively “Christocentric and
crucicentric” (4). He objects to a theology of atonement “that calls the
killing of the innocent Christ on the cross an act of divine justice. . . . It
operates according to the punitive and vindictive logic of retribution and
redemptive violence” (ix). In his constructive task, he seeks “to articulate
a theology that reflects the pneumatological, holistic, and life-renewing
empowering character of pentecostal experience” (ix). In his
introduction, Studebaker explains that Pentecost is his hermeneutical
starting point for constructing a theology of atonement that includes both
Christology and pneumatology. He suggests that Classical
Pentecostalism’s theology is dependent on a traditional, evangelical
theology that is not conducive to Pentecostal praxis; a new Pentecostal
atonement theology more in keeping with Eastern Orthodoxy is required.
Research Interests:
Theology, Theological Hermeneutics, Biblical Studies, Biblical Theology, Pentecostal Theology, and 11 morePentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Global Pentecostalism, Theological studies, and Pentecostal Hermeneutics
Jon Newton’s A Pentecostal Commentary on Revelation is the first member of the Pentecostal Old Testament & New Testament Commentaries series (edited by Chris Carter [NT] and David Hymes [OT]) to see the light of day. This is fortuitous,... more
Jon Newton’s A Pentecostal Commentary on Revelation is the first
member of the Pentecostal Old Testament & New Testament
Commentaries series (edited by Chris Carter [NT] and David Hymes
[OT]) to see the light of day. This is fortuitous, for with the publication
of this fine volume, the series is off to a roaring start. Newton’s passion
for Revelation, reflected in his life-long study of the prophetic letter,
shines through on every page. Newton is not only well-versed in
contemporary scholarship, he is also a committed and practicing
Pentecostal. His years of ministry in the Australian Assemblies of God
(now called the Australian Christian Churches), along with his study,
have prepared him well for this task.
member of the Pentecostal Old Testament & New Testament
Commentaries series (edited by Chris Carter [NT] and David Hymes
[OT]) to see the light of day. This is fortuitous, for with the publication
of this fine volume, the series is off to a roaring start. Newton’s passion
for Revelation, reflected in his life-long study of the prophetic letter,
shines through on every page. Newton is not only well-versed in
contemporary scholarship, he is also a committed and practicing
Pentecostal. His years of ministry in the Australian Assemblies of God
(now called the Australian Christian Churches), along with his study,
have prepared him well for this task.
Research Interests:
Religion, Christianity, Theology, New Testament, Biblical Studies, and 14 moreBiblical Theology, Pentecostal Theology, Pentecostalism, History of Religious Studies, Religious Studies, Commentary, Philosophy and Religious Studies, Bible studies, Pentecostalism and Charismatics, Theology and Religious Studies, Christian Studies, Biblical Study, Hebrew Bible/Old Testament, and Bible Commentary
The Asia Bible Commentary series intends to produce works addressing “Asian concerns, cultures, and practices” (unnumbered front matter; loc. 87) while drawing upon native scholars and others vested in the Asian context. As Christianity... more
The Asia Bible Commentary series intends to produce works
addressing “Asian concerns, cultures, and practices” (unnumbered front
matter; loc. 87) while drawing upon native scholars and others vested in
the Asian context. As Christianity grows globally, the need for
scholarship from a uniquely Asian viewpoint increases. This review is
written from outside the Asian context, limiting and enhancing the
potential assessment. The volume is coauthored by Brian Wintle (PhD
University of Manchester), formerly principal of the Union Biblical
Seminary and first regional secretary of the Asia Theological
Association (India chapter), and currently PhD coordinator at the Centre
for Advanced Theological Studies at Sam Higginbotham University of
Agriculture, Technology, and Science in Allahabad. The coauthor is Ken
Gnanakan (PhD King’s College London), former chancellor of ACTS
Group of Institutions in India. One of the significant challenges when
writing a commentary for the Asian context is the continent’s diversity,
which incorporates a substantial span of cultures. Accordingly, a
limitation of this volume is that both authors write primarily from the
Indian context. The endorsers both serve from India, and the general
editor of this series, Andrew Spurgeon, is an Indian native.
addressing “Asian concerns, cultures, and practices” (unnumbered front
matter; loc. 87) while drawing upon native scholars and others vested in
the Asian context. As Christianity grows globally, the need for
scholarship from a uniquely Asian viewpoint increases. This review is
written from outside the Asian context, limiting and enhancing the
potential assessment. The volume is coauthored by Brian Wintle (PhD
University of Manchester), formerly principal of the Union Biblical
Seminary and first regional secretary of the Asia Theological
Association (India chapter), and currently PhD coordinator at the Centre
for Advanced Theological Studies at Sam Higginbotham University of
Agriculture, Technology, and Science in Allahabad. The coauthor is Ken
Gnanakan (PhD King’s College London), former chancellor of ACTS
Group of Institutions in India. One of the significant challenges when
writing a commentary for the Asian context is the continent’s diversity,
which incorporates a substantial span of cultures. Accordingly, a
limitation of this volume is that both authors write primarily from the
Indian context. The endorsers both serve from India, and the general
editor of this series, Andrew Spurgeon, is an Indian native.
Research Interests:
Religion, Theology, Theological Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, and 14 moreBiblical Theology, Pastoral Theology, Christian Spirituality, Bible, Religious Studies, Christian Theology, Bible studies, Christian Ministry, Theology and Religious Studies, Christian Studies, Christian theology and biblical studies, Theology/Biblical Studies, Bible Commentary, and Biblical Research and Studies
This monograph evinces not only a concern for careful exegetical analysis of the Johannine text and exploration of pertinent background literature but also for practical application of the knowledge gleaned through such work. This is... more
This monograph evinces not only a concern for careful exegetical
analysis of the Johannine text and exploration of pertinent background
literature but also for practical application of the knowledge gleaned
through such work. This is hardly surprising given the author’s previous
training and current balancing of vocational engagement in both the local
church and the academy. Scott Adams earned both a DMin in Applied
Theology from The Southern Baptist Theological Seminary, Louisville,
Kentucky, and a PhD in New Testament from Radboud University,
Netherlands. He serves both as the lead pastor of the Midtown Location
of Our Savior’s Church in Lafayette, Louisiana, and as a faculty
instructor at Regent University School of Divinity in Virginia Beach,
Virginia. In addition to Prayer in John’s Farewell Discourse, Adams has
recently published several articles in Neotestamentica, broadening the
scope of his contribution to the study of prayer in the Johannine corpus
with further analyses in 1 John, 3 John, and the Book of Revelation. He
certainly has not wasted time in establishing himself as a key participant
in scholarly research on this theme.
analysis of the Johannine text and exploration of pertinent background
literature but also for practical application of the knowledge gleaned
through such work. This is hardly surprising given the author’s previous
training and current balancing of vocational engagement in both the local
church and the academy. Scott Adams earned both a DMin in Applied
Theology from The Southern Baptist Theological Seminary, Louisville,
Kentucky, and a PhD in New Testament from Radboud University,
Netherlands. He serves both as the lead pastor of the Midtown Location
of Our Savior’s Church in Lafayette, Louisiana, and as a faculty
instructor at Regent University School of Divinity in Virginia Beach,
Virginia. In addition to Prayer in John’s Farewell Discourse, Adams has
recently published several articles in Neotestamentica, broadening the
scope of his contribution to the study of prayer in the Johannine corpus
with further analyses in 1 John, 3 John, and the Book of Revelation. He
certainly has not wasted time in establishing himself as a key participant
in scholarly research on this theme.
Research Interests:
Theology, Theological Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, and 12 moreTheological exegesis, Biblical Medieval Exegesis, Book of Revelation, Biblical Exegesis, Religious Studies, Philosophy and Religious Studies, Bible studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Biblical Research and Studies
With the spiritual revival sweeping through Pentecostal circles throughout the world, another revival is occurring in these same circles--scholarly pursuit. For years Pentecostalism has been stigmatized by tired old cliches such as "an... more
With the spiritual revival sweeping through Pentecostal circles throughout the world, another revival is occurring in these same circles--scholarly pursuit. For years Pentecostalism has been stigmatized by tired old cliches such as "an experience in search of a theology." Happily, over the past few decades we have caught, with increasing detail, glimpses of the beautiful union between Pentecostalism and scholarship.
Research Interests:
Theology, Theological Hermeneutics, Theological Interpretation of Christian Scripture, Biblical Studies, Popular Culture and Religious Studies, and 13 moreTheological Aesthetics, Biblical Theology, Pentecostal Theology, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Christian theology and biblical studies, Biblical and systematic theology, Biblical Theological Studies, Theology/Biblical Studies, and Theological studies
These two volumes can be read together profitably. Both are revised Doctor of Missiology dissertations focused on the development of an Asian Christian theology. The differences are the contrasting methods and results that emerge from... more
These two volumes can be read together profitably. Both are revised Doctor of Missiology dissertations focused on the development of an Asian Christian theology. The differences are the contrasting methods and results that emerge from comparing the Lutheran Morse’s presentation of the United Church of Christ theologian, Kosuke Koyama, and the Methodist-Evangelical Hwa Yung’s development of a viable Asian Christian theology of mission.
Research Interests:
Christianity, Theology, Early Christianity, Theological Hermeneutics, Biblical Studies, and 13 morePopular Culture and Religious Studies, Biblical Theology, Theological Education, Bible, Religious Studies, New Testament Theology, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Theological studies
Not by Might Nor by Power provides a significant contribution to the increasing task of articulating Pentecostal theology. In this work, Petersen argues for a Pentecostal theology of social concern which is focused on Latin America. This... more
Not by Might Nor by Power provides a significant contribution to the
increasing task of articulating Pentecostal theology. In this work,
Petersen argues for a Pentecostal theology of social concern which is
focused on Latin America. This book is basically centered on a specific
situation and project in Central America: the Latin America ChildCare
(LACC) program of the Assemblies of God. The structure of the book is
organized around some important issues for the whole Pentecostal
movement in Latin America. Discussion includes the nature of the
Pentecostal experience, the process of indigenization, and theological
thinking with the “rationale” for (existing and future) Pentecostal social
concern. The footnotes are quite extensive reflecting the original
intention of the manuscript as a doctoral thesis.
increasing task of articulating Pentecostal theology. In this work,
Petersen argues for a Pentecostal theology of social concern which is
focused on Latin America. This book is basically centered on a specific
situation and project in Central America: the Latin America ChildCare
(LACC) program of the Assemblies of God. The structure of the book is
organized around some important issues for the whole Pentecostal
movement in Latin America. Discussion includes the nature of the
Pentecostal experience, the process of indigenization, and theological
thinking with the “rationale” for (existing and future) Pentecostal social
concern. The footnotes are quite extensive reflecting the original
intention of the manuscript as a doctoral thesis.
Research Interests:
Religion, Christianity, Theology, Theological Hermeneutics, Biblical Studies, and 14 morePopular Culture and Religious Studies, Literary Approaches to Biblical Studies, Bible, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical and systematic theology, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Biblical Studies literary criticism
One of the most provocative issues that has affected Christendom consequential to the emergence of the Pentecostal-Charismatic movement in the twentieth century is that of speaking in tongues, either as an accompanying phenomenon to or... more
One of the most provocative issues that has affected Christendom
consequential to the emergence of the Pentecostal-Charismatic
movement in the twentieth century is that of speaking in tongues, either
as an accompanying phenomenon to or the evidence of being “baptized
in the Holy Spirit.” A century after the first report of glossolalia, the
issue remains a watershed, resulting in Pentecostal apologia for the
phenomenon and Evangelical polemic against its theological validity.
consequential to the emergence of the Pentecostal-Charismatic
movement in the twentieth century is that of speaking in tongues, either
as an accompanying phenomenon to or the evidence of being “baptized
in the Holy Spirit.” A century after the first report of glossolalia, the
issue remains a watershed, resulting in Pentecostal apologia for the
phenomenon and Evangelical polemic against its theological validity.
Research Interests:
Religion, Christianity, Theology, Theological Ethics, Early Christianity, and 12 moreTheological Hermeneutics, Popular Culture and Religious Studies, Biblical Theology, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leaders, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Charismatic Theology, and Theological studies
This book is the result of a conference in Costa Rica (1996) devoted to a selection of issues emerging from the globalization of what some have called the New Reformation, a movement which represents over one fourth of the world’s... more
This book is the result of a conference in Costa Rica (1996) devoted
to a selection of issues emerging from the globalization of what some
have called the New Reformation, a movement which represents over
one fourth of the world’s Christians. It is somewhat similar in style to the
earlier Charismatic Christianity as a Global Culture,
1
being a collection
of essays built around pre-selected themes. Here, the editors and
conference organizers come from the disciplines of social ethics
(Dempster) and missiology (Klaus and Peterson). The immensity and
diversity of the Pentecostal movement and its burgeoning offspring, the
international charismatic renewal (not considered in this volume), afford
a wide possibility for scholarly consideration. Those topics chosen here
reflect the concerns and interests of the conveners and are grouped into
three categories: Changing Paradigms in Pentecostal Scholarly
Reflection, Pentecostalism as a Global Culture, and Issues Facing
Pentecostalism in a Postmodern World.
to a selection of issues emerging from the globalization of what some
have called the New Reformation, a movement which represents over
one fourth of the world’s Christians. It is somewhat similar in style to the
earlier Charismatic Christianity as a Global Culture,
1
being a collection
of essays built around pre-selected themes. Here, the editors and
conference organizers come from the disciplines of social ethics
(Dempster) and missiology (Klaus and Peterson). The immensity and
diversity of the Pentecostal movement and its burgeoning offspring, the
international charismatic renewal (not considered in this volume), afford
a wide possibility for scholarly consideration. Those topics chosen here
reflect the concerns and interests of the conveners and are grouped into
three categories: Changing Paradigms in Pentecostal Scholarly
Reflection, Pentecostalism as a Global Culture, and Issues Facing
Pentecostalism in a Postmodern World.
Research Interests:
Religion, Christianity, Theology, Theological Ethics, Biblical Studies, and 15 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Pentecostalismo, Pentecostal studies, Theology/Biblical Studies, and Theological studies
This volume was produced to be a companion volume to the Full Life Study Bible. French Arrington and Roger Stronstad, both respected Pentecostal scholars, have brought together the fruit of sixteen New Testament scholars (all... more
This volume was produced to be a companion volume to the Full
Life Study Bible. French Arrington and Roger Stronstad, both respected
Pentecostal scholars, have brought together the fruit of sixteen New
Testament scholars (all card-carrying Pentecostals), in this very useful
volume. Although having so many different contributors necessarily
results in some variety in form and quality, there is sufficient uniformity
in presentation so that the reader is not left with too many bewildering
questions.
Life Study Bible. French Arrington and Roger Stronstad, both respected
Pentecostal scholars, have brought together the fruit of sixteen New
Testament scholars (all card-carrying Pentecostals), in this very useful
volume. Although having so many different contributors necessarily
results in some variety in form and quality, there is sufficient uniformity
in presentation so that the reader is not left with too many bewildering
questions.
Research Interests:
Christianity, Theology, New Testament, Early Christianity, Popular Culture and Religious Studies, and 12 moreTheological Aesthetics, Biblical Theology, New Testament and Christian Origins, Bible, Religious Studies, New Testament Theology, Philosophy and Religious Studies, Bible studies, New Testament Studies, Theology and Religious Studies, Christian Studies, and Theology & Religious Studies
Pentecostalism in the last few years has made gigantic strides in its pursuit to understand different elements of its own life and belief. Daniel Albrecht in this work has likewise pushed forward the boundaries of Pentecostal/Charismatic... more
Pentecostalism in the last few years has made gigantic strides in its
pursuit to understand different elements of its own life and belief. Daniel
Albrecht in this work has likewise pushed forward the boundaries of
Pentecostal/Charismatic self-understanding through his study of rituals.
Pentecostal spirituality is seen through the lens of Pentecostal rituals, as
such the rituals inherent in Pentecostal worship and life are analyzed to
better understand Pentecostal belief, practice and life.
pursuit to understand different elements of its own life and belief. Daniel
Albrecht in this work has likewise pushed forward the boundaries of
Pentecostal/Charismatic self-understanding through his study of rituals.
Pentecostal spirituality is seen through the lens of Pentecostal rituals, as
such the rituals inherent in Pentecostal worship and life are analyzed to
better understand Pentecostal belief, practice and life.
Research Interests:
Christianity, Theology, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, and 15 moreBiblical Theology, Pentecostal Theology, Pentecostalism, Biblical Exegesis, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leaders, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Pentecostalismo, Charismatic Theology, and Pentecostal studies
Christianity in the twentieth century experienced a remarkable resurgence of charismatic spirituality, a dimension of Christian life largely obscured for centuries. This renewal was initially defined as the Pentecostal movement, featuring... more
Christianity in the twentieth century experienced a remarkable
resurgence of charismatic spirituality, a dimension of Christian life
largely obscured for centuries. This renewal was initially defined as the
Pentecostal movement, featuring a cluster of churches and groups that for
fifty years was largely shunned by mainstream Christianity. By midcentury, however, the teaching and experience of the Pentecostals began
to appear among a broad spectrum of Christian bodies. Previously,
people experiencing the Pentecostal “baptism in the Holy Spirit” were
regularly driven from the established churches. From the 1950s onward,
however, ministers and lay persons reporting a charismatic experience
were increasingly accepted in the parent denomination. This “renewal”
movement, marking those experiencing Pentecostal phenomena but
remaining in their own denominations, was dubbed the “Charismatic
Movement.” In the 1960s, the renewal spilled over into the Roman
Catholic Church, spreading rapidly around the world. At the same time
that the charismatic renewal was growing rapidly, the “classical”
Pentecostal bodies continued to experience phenomenal growth,
especially in Africa, Latin America and Asia. Few, if any, Christian
movements in the twentieth century reached the breadth of impact of the
Pentecostal/Charismatic renewal. By the year 2000, after just one
century, this dimension of Christianity had been estimated to reach about
795 million believers (p.300).
resurgence of charismatic spirituality, a dimension of Christian life
largely obscured for centuries. This renewal was initially defined as the
Pentecostal movement, featuring a cluster of churches and groups that for
fifty years was largely shunned by mainstream Christianity. By midcentury, however, the teaching and experience of the Pentecostals began
to appear among a broad spectrum of Christian bodies. Previously,
people experiencing the Pentecostal “baptism in the Holy Spirit” were
regularly driven from the established churches. From the 1950s onward,
however, ministers and lay persons reporting a charismatic experience
were increasingly accepted in the parent denomination. This “renewal”
movement, marking those experiencing Pentecostal phenomena but
remaining in their own denominations, was dubbed the “Charismatic
Movement.” In the 1960s, the renewal spilled over into the Roman
Catholic Church, spreading rapidly around the world. At the same time
that the charismatic renewal was growing rapidly, the “classical”
Pentecostal bodies continued to experience phenomenal growth,
especially in Africa, Latin America and Asia. Few, if any, Christian
movements in the twentieth century reached the breadth of impact of the
Pentecostal/Charismatic renewal. By the year 2000, after just one
century, this dimension of Christianity had been estimated to reach about
795 million believers (p.300).
Research Interests:
Theological Hermeneutics, Popular Culture and Religious Studies, Pentecostal Theology, Theological Education, Theological exegesis, and 13 morePentecostalism, Religious Studies, Charismatic Christianity, Charismatic leaders, Charismatic leadership, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Pentecostalismo, Charismatic Theology, Oneness Pentecostalism, Pentacostalism and Charismatics, and Charismatics
This collection of seventeen essays all written by Kärkkäinen is a significant contribution to the ongoing theological discussion regarding the possibility of a genuine pneumatological theology. While many of them were written during his... more
This collection of seventeen essays all written by Kärkkäinen is a
significant contribution to the ongoing theological discussion regarding
the possibility of a genuine pneumatological theology. While many of
them were written during his theological formative years and have been
published in the past as journal articles, they are relevant and are an
important step in acquiring a deeper understanding of the challenges in
the life and mission of the church.
significant contribution to the ongoing theological discussion regarding
the possibility of a genuine pneumatological theology. While many of
them were written during his theological formative years and have been
published in the past as journal articles, they are relevant and are an
important step in acquiring a deeper understanding of the challenges in
the life and mission of the church.
Research Interests:
Christianity, Theology, Early Christianity, Biblical Studies, Pneumatology, and 12 moreChristian Spirituality, Bible, Religious Studies, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical and systematic theology, Biblical Theological Studies, Theology/Biblical Studies, Pneumatología, and New Testament Pneumatology
As the subtitle indicates, this book is about David Yonggi Cho, the pastor of the Yoido Full Gospel Church, the largest single congregation in the world. Myung, a Fuller Ph.D. in Church Growth, founded the Institute for Church Growth in... more
As the subtitle indicates, this book is about David Yonggi Cho, the
pastor of the Yoido Full Gospel Church, the largest single congregation
in the world. Myung, a Fuller Ph.D. in Church Growth, founded the
Institute for Church Growth in 1993 and served as President until 2003.
Hong, another Ph.D. from the Oxford Centre for Mission Studies, is the
current president of the Institute.
pastor of the Yoido Full Gospel Church, the largest single congregation
in the world. Myung, a Fuller Ph.D. in Church Growth, founded the
Institute for Church Growth in 1993 and served as President until 2003.
Hong, another Ph.D. from the Oxford Centre for Mission Studies, is the
current president of the Institute.
Research Interests:
Christianity, Theology, Practical theology, Systematic Theology, Early Christianity, and 15 moreTheological Interpretation of Christian Scripture, Religious Ethics, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, Bible, Religious Studies, New Testament Theology, Philosophy and Religious Studies, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Theology/Biblical Studies, and Biblical Studies literary criticism
Anselm Min is a Korean-American Roman Catholic, and has taught theology, philosophy and religion at the Claremont School of Theology and Graduate School since 1992. While he is, in all probability, a stranger to readers of AJPS, his new... more
Anselm Min is a Korean-American Roman Catholic, and has taught
theology, philosophy and religion at the Claremont School of Theology
and Graduate School since 1992. While he is, in all probability, a
stranger to readers of AJPS, his new book is important for AJPS readers
for at least three reasons: its taking seriously but not uncritically our
postmodern situation; its presenting and defending a robust
pneumatological theology; and its broaching global issues through the
particularity of Min’s Korean-American liberation theology perspective.
Let me very briefly elaborate on these
theology, philosophy and religion at the Claremont School of Theology
and Graduate School since 1992. While he is, in all probability, a
stranger to readers of AJPS, his new book is important for AJPS readers
for at least three reasons: its taking seriously but not uncritically our
postmodern situation; its presenting and defending a robust
pneumatological theology; and its broaching global issues through the
particularity of Min’s Korean-American liberation theology perspective.
Let me very briefly elaborate on these
Research Interests:
Christianity, Theology, Systematic Theology, Theological Ethics, Old Testament Theology, and 12 moreEarly Christianity, Theological Hermeneutics, Missiology and Mission Theology, Popular Culture and Religious Studies, Biblical Theology, Theological Education, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, and Theological studies
As the new millennium begins, some epoch-making books are also setting out the future of Christianity. Clash of Civilization by Samuel Huntington forecasts how the new century will be radically different from the past and how new cultures... more
As the new millennium begins, some epoch-making books are also
setting out the future of Christianity. Clash of Civilization by Samuel
Huntington forecasts how the new century will be radically different
from the past and how new cultures and religious groups will bring about
a new world order. Then, Next Christendom by Philip Jenkins brings
sharply focused attention to non-western Christianity and its pivotal role
in the shaping of twenty-first century Christianity. Jesus in Beijing drives
this apparently new religious and cultural shift to Chinese Christianity,
perhaps the new emerging center of Christian powerhouse.
setting out the future of Christianity. Clash of Civilization by Samuel
Huntington forecasts how the new century will be radically different
from the past and how new cultures and religious groups will bring about
a new world order. Then, Next Christendom by Philip Jenkins brings
sharply focused attention to non-western Christianity and its pivotal role
in the shaping of twenty-first century Christianity. Jesus in Beijing drives
this apparently new religious and cultural shift to Chinese Christianity,
perhaps the new emerging center of Christian powerhouse.
Research Interests:
Christianity, Theology, Chinese Studies, Sinology, Early Christianity, and 13 moreBiblical Studies, Biblical Theology, China, Bible, Religious Studies, Christians, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Spiritual/religious coping
Gary McGee, long-time Professor of Church History and Pentecostalism at the Assemblies of God Theological Seminary, Springfield, Missouri, has written the latest official history of this American Pentecostal denomination. People of the... more
Gary McGee, long-time Professor of Church History and
Pentecostalism at the Assemblies of God Theological Seminary,
Springfield, Missouri, has written the latest official history of this
American Pentecostal denomination. People of the Spirit is unlike most
denominational histories. The institutional and structural issues are
muted, and it is certainly not a detailed analysis of statistics and the
changing shape of the denomination. Although important events are
cited, it appears that such data are brought in as inconspicuously as
possible. Rather, McGee has sought to capture the ethos of this revival
movement
Pentecostalism at the Assemblies of God Theological Seminary,
Springfield, Missouri, has written the latest official history of this
American Pentecostal denomination. People of the Spirit is unlike most
denominational histories. The institutional and structural issues are
muted, and it is certainly not a detailed analysis of statistics and the
changing shape of the denomination. Although important events are
cited, it appears that such data are brought in as inconspicuously as
possible. Rather, McGee has sought to capture the ethos of this revival
movement
Research Interests:
Theology, Theological Ethics, Old Testament Theology, Theological Hermeneutics, Missiology and Mission Theology, and 13 morePopular Culture and Religious Studies, Literary Theory, Biblical Theology, Theological exegesis, Christian Spirituality, Bible, Religious Studies, New Testament Theology, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, and Theological studies
This is the first collaborative book on Asian Pentecostalism, edited by two scholars from Birmingham University, England. The essays in this collected volume are written to examine the reality of the Pentecostal movement in Asia. This... more
This is the first collaborative book on Asian Pentecostalism, edited
by two scholars from Birmingham University, England. The essays in
this collected volume are written to examine the reality of the Pentecostal movement in Asia. This work is a result of the International Conference on Asian Pentecostalism organized by the Graduate Institute for Theology and Religion, Birmingham University, England on September
17-20, 2001.
by two scholars from Birmingham University, England. The essays in
this collected volume are written to examine the reality of the Pentecostal movement in Asia. This work is a result of the International Conference on Asian Pentecostalism organized by the Graduate Institute for Theology and Religion, Birmingham University, England on September
17-20, 2001.
Research Interests:
Christianity, Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Theology and Literature, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
This is the first collaborative book on Asian Pentecostalism, edited by two scholars from Birmingham University, England. The essays in this collected volume are written to examine the reality of the Pentecostal movement in Asia. This... more
This is the first collaborative book on Asian Pentecostalism, edited
by two scholars from Birmingham University, England. The essays in
this collected volume are written to examine the reality of the Pentecostal movement in Asia. This work is a result of the International Conference on Asian Pentecostalism organized by the Graduate Institute for Theology and Religion, Birmingham University, England on September
17-20, 2001.
by two scholars from Birmingham University, England. The essays in
this collected volume are written to examine the reality of the Pentecostal movement in Asia. This work is a result of the International Conference on Asian Pentecostalism organized by the Graduate Institute for Theology and Religion, Birmingham University, England on September
17-20, 2001.
Research Interests:
Religion, Christianity, Theology, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Literary Approaches to Biblical Studies, Bible, Religious Studies, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
The publication of Youngmo Cho's doctoral thesis at the University of Aberdeen in Scotland, with the same title Spirit and Kingdom in the Writings of Luke and Paul, is a courageous proposal for making connection between a pair of... more
The publication of Youngmo Cho's doctoral thesis at the University
of Aberdeen in Scotland, with the same title Spirit and Kingdom in the
Writings of Luke and Paul, is a courageous proposal for making connection between a pair of currently popular biblical beliefs. The
subtitle, An Attempt to Reconcile these Concepts, captures what his thesis proposes to accomplish. The main input of this volume is the exploration of the character of the kingdom teaching of Jesus as indicated in the Gospel of Luke in connection with the Spirit doctrine of Paul as presented in his epistles. In the author's own words: "Paul reformulates the Christian message, which centers on the kingdom of God, in new terms, primarily by speaking of the Spirit in a new and comprehensive way." (p. 11) Cho argues that the limited use of the kingdom concept in Paul was due to the alternative notion of the life in the Spirit. And "what Jesus sees as the blessings brought about when God's kingdom is inaugurated, Paul describes as the effects of the working of the Spirit." (p. 11) A look at the nature of the Lukan and Pauline pneumatologies that the author provides is not only helpful in clarifying the current scholarly debates, but is also helpful for current church issues. In Cho's seminal work he employs the works of James Dunn, Robert Menzies and Max Turner, and uses the three of them as his main dialogue partners in developing his own views.
of Aberdeen in Scotland, with the same title Spirit and Kingdom in the
Writings of Luke and Paul, is a courageous proposal for making connection between a pair of currently popular biblical beliefs. The
subtitle, An Attempt to Reconcile these Concepts, captures what his thesis proposes to accomplish. The main input of this volume is the exploration of the character of the kingdom teaching of Jesus as indicated in the Gospel of Luke in connection with the Spirit doctrine of Paul as presented in his epistles. In the author's own words: "Paul reformulates the Christian message, which centers on the kingdom of God, in new terms, primarily by speaking of the Spirit in a new and comprehensive way." (p. 11) Cho argues that the limited use of the kingdom concept in Paul was due to the alternative notion of the life in the Spirit. And "what Jesus sees as the blessings brought about when God's kingdom is inaugurated, Paul describes as the effects of the working of the Spirit." (p. 11) A look at the nature of the Lukan and Pauline pneumatologies that the author provides is not only helpful in clarifying the current scholarly debates, but is also helpful for current church issues. In Cho's seminal work he employs the works of James Dunn, Robert Menzies and Max Turner, and uses the three of them as his main dialogue partners in developing his own views.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Literary Approaches to Biblical Studies, Bible, Bible and Popular Culture, and 13 moreBiblical Hebrew (Languages And Linguistics), Religious Studies, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Biblical Languages, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical and systematic theology, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
This book1 polishes a former doctoral thesis at the University of St. Andrews supervised by Richard Bauckham who observes in his jacket comment that it provides "both an illuminating reading of the history of Pentecostal hermeneutics as... more
This book1 polishes a former doctoral thesis at the University of St.
Andrews supervised by Richard Bauckham who observes in his jacket
comment that it provides "both an illuminating reading of the history of
Pentecostal hermeneutics as well as an insightful proposal for the kind of Pentecostal hermeneutic that is appropriate to our contemporary context." The argument, advanced in six well-articulated and understandable stages, is that in the development of the century-old movement there can be found an authentic Pentecostal hermeneutical approach which can be retrieved and reappropriated. If so, it could begin to challenge and perhaps, in time, even replace an overtly presuppositionaly-based interpretive practice rooted in the Protestant Reformation with respect to the Holy Spirit in New Testament texts.
Andrews supervised by Richard Bauckham who observes in his jacket
comment that it provides "both an illuminating reading of the history of
Pentecostal hermeneutics as well as an insightful proposal for the kind of Pentecostal hermeneutic that is appropriate to our contemporary context." The argument, advanced in six well-articulated and understandable stages, is that in the development of the century-old movement there can be found an authentic Pentecostal hermeneutical approach which can be retrieved and reappropriated. If so, it could begin to challenge and perhaps, in time, even replace an overtly presuppositionaly-based interpretive practice rooted in the Protestant Reformation with respect to the Holy Spirit in New Testament texts.
Research Interests:
Theology, Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Biblical Languages, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
This well written book on a survey of the Holy Spirit in the New Testament is a welcome contribution to the store of knowledge about early Christian understanding of the spirit of God.
Research Interests:
New Testament, Theological Ethics, Biblical Studies, Popular Culture and Religious Studies, Bible, and 14 moreBible and Popular Culture, Religious Studies, Holy Spirit, New Testament Theology, Philosophy and Religious Studies, New Testament Studies, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and The Holy Spirit
the Eastern Church fathers (74). While aware that Evangelical theology tends to feel uncomfortable with the formulations, Kärkkäinen cites Clark Pinnock as one who is open to the perspective. It seems apparent, however, that this... more
the Eastern Church fathers (74). While aware that Evangelical theology tends to feel uncomfortable with the formulations, Kärkkäinen cites Clark Pinnock as one who is open to the perspective. It seems apparent, however, that this perspective is not widely accepted within Evangelicalism. Notably the 'Reformed tradition' was missing in the discussion. Can Protestantism be accurately ecumenically discussion without the Reformed tradition being included at the table?
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 moreEvangelicalism, Evangelical movements, Evangelical Theology, Evangelical Ecclesiology, Evangelism, Religious Studies, Bible studies, Evangelism and Outreach, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, Mission and Evangelism, and Evangelicals
The history of Pentecostalism in French Polynesia, more precisely in Tahiti and the surrounding islands, is fascinating. This book, written by French sociologist Yannick Fer, is worth reading for various reasons. One of them being, that... more
The history of Pentecostalism in French Polynesia, more precisely in Tahiti and the surrounding islands, is fascinating. This book, written by French sociologist Yannick Fer, is worth reading for various reasons. One of them being, that it is not written by a theologian, missionary or church leader, permitting a different angle, an other approach, to the development of Pentecostal churches and charismatic groupings in this part of Polynesia.
Research Interests:
Religion, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Biblical Law, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Biblical Hermeneutics, Biblical History, Biblical Languages, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
Providing assurance of its pedigree, Austin's work is one of the most recent publications of the Currents in World Christianity (CWC) series: Studies in the History of Christian Missions. Not merely another volume reiterating the... more
Providing assurance of its pedigree, Austin's work is one of the
most recent publications of the Currents in World Christianity (CWC)
series: Studies in the History of Christian Missions. Not merely another
volume reiterating the beginnings, evolution and developments of
Hudson Taylor's China Inland Mission (CIM), Austin does indeed
provide details which can be found in a number of other CIM-related
volumes but more than that, rather than focus on Hudson Taylor the
illustrious founder, the reader is opened up to the work of the CIM as
experienced and carried out by lesser-known CIM 'foot soldiers' both
foreign and Chinese.
most recent publications of the Currents in World Christianity (CWC)
series: Studies in the History of Christian Missions. Not merely another
volume reiterating the beginnings, evolution and developments of
Hudson Taylor's China Inland Mission (CIM), Austin does indeed
provide details which can be found in a number of other CIM-related
volumes but more than that, rather than focus on Hudson Taylor the
illustrious founder, the reader is opened up to the work of the CIM as
experienced and carried out by lesser-known CIM 'foot soldiers' both
foreign and Chinese.
Research Interests:
Chinese Studies, Missiology, Sinology, South Asian Studies, South Asia, and 13 moreMissiology and Mission Theology, Missionary History, China, Missionary Linguistics, Missional Ecclesiology, Missionary, Missionary Studies, Missions, World Missions, Missional Church Theology, Missions and Contextualization, Missional Theology, and Cross-Cultural Missions
Although this collection of essays edited by Reinhard Boettcher is meant to be for Lutherans, Pentecostals will gain much from the issues that were raised. The way the articles are written makes this anthology readable for informed lay... more
Although this collection of essays edited by Reinhard Boettcher is
meant to be for Lutherans, Pentecostals will gain much from the issues
that were raised. The way the articles are written makes this anthology
readable for informed lay people. The question of biblical authority in
connection with the understanding of the infallible nature of the biblical
text is not only a question that Lutherans are asking. It is a concern of
all the Christian denominational bodies, including the Pentecostal - Charismatic groups. Thus, this book is highly recommendable for nonacademic Christians to read.
meant to be for Lutherans, Pentecostals will gain much from the issues
that were raised. The way the articles are written makes this anthology
readable for informed lay people. The question of biblical authority in
connection with the understanding of the infallible nature of the biblical
text is not only a question that Lutherans are asking. It is a concern of
all the Christian denominational bodies, including the Pentecostal - Charismatic groups. Thus, this book is highly recommendable for nonacademic Christians to read.
Research Interests:
Christianity, Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 moreLiterary Approaches to Biblical Studies, Bible, Book Reviews, Book Review, Bible Study, Biblical Hermeneutics, Biblical Languages, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Bible Exegesis, Biblical Theological Studies, and Theology/Biblical Studies
This book clearly lends itself to the use of the classroom. The focus of this book is to relate the biblical formation of Christology with various Christologies both ecumenically broad and culturally contextual. Veli-Matti Kärkkäinen’s... more
This book clearly lends itself to the use of the classroom. The focus of this book is to relate the biblical formation of Christology with various Christologies both ecumenically broad and culturally contextual. Veli-Matti Kärkkäinen’s style is lucid and comprehensive. He has been able to portray the various perspectives in a clear way without creating inaccurate representations. The author followed the same basic format that he did previously: Pneumatology: They Holy Spirit in Ecumenical, International and Contextual Perspectives (Baker Academic, 2002); An Introduction to the Theology of Religions: Biblical, Historical & Contemporary Perspectives (InterVarsity Press, 2003); and Doctrine of God: A Global Introduction (Baker Academic, 2004).
Research Interests:
Religion, Christianity, Theology, Theological Ethics, Theological Hermeneutics, and 15 moreMissiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Christology, Pneumatology, Christian Ethics, Religious Studies, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religous Studies, and Asian Christologies
It is appropriate for Knowing the Holy Spirit through the Old Testament to start the first chapter citing Gen. 1:1-2 and have a title “The Creating Spirit.” Christopher J. H. Wright sees the Spirit of God, who is usually linked with... more
It is appropriate for Knowing the Holy Spirit through the Old Testament to start the first chapter citing Gen. 1:1-2 and have a title “The Creating Spirit.” Christopher J. H. Wright sees the Spirit of God, who is usually linked with Pentecost, in “the second verse of the Bible.” (13) For him “the Spirit and the universe” is about the Spirit as “hovering and speaking.” Wright views Gen. 1:1, which is the gateway statement of the Hebrew Scriptures, as an essential declaration that the whole universe came into existence because God was the creator. Then, Gen. 1:2, the second verse, continues to present the very first portrayal of creation in its earliest phase with an imagery of “chaos” and “darkness.” Although the raw material was present in the beginning “it has not yet been shaped to the world we now know.” (14) God, through his own ruach, transforms the as yet unformed substance from being formless, chaotic and dark, to universe. The Deut. 32:11 clause about an eagle hovering over its young talks about God‟s protection of Israel is the sense of the Spirit‟s hovering ready for creative activity. (14)
Research Interests:
Old Testament Theology, Biblical Studies, Old Testament, Popular Culture and Religious Studies, Religious Studies (Theory And Methodology), and 14 moreReligious Studies, Holy Spirit, Philosophy and Religious Studies, Old Testament Studies, Prophets of the Hebrew Bible/"Old Testament", Old Testament Exegesis, Old Testament studies, New Testament studies, biblical theology, Biblical Literature and Hermeneutics (esp. Old Testament), Theology and Religious Studies, Theology & Religious Studies, Hebrew Bible/Old Testament, Biblical Theological Studies, Religious and Cross-Cultural Studies, and The Holy Spirit
With this book, C. Peter Wagner has written a commentary on Acts, the New Testament book that describes the birth and growth of the early church. After giving an introduction, Wagner starts in chapter three of his book to go through all... more
With this book, C. Peter Wagner has written a commentary on Acts, the New Testament book that describes the birth and growth of the early church. After giving an introduction, Wagner starts in chapter three of his book to go through all the chapters of Acts (1-28). His sections in each chapter start with quoting the verses of the biblical text from the New King James Version. However, Wagner’s book is not a complete verse-by-verse commentary, since some verses are left out as he focuses on his main topic for this commentary. In his first chapter, Wagner himself identifies two crucial issues: power ministries and missiological issues. Accordingly, one finds an emphasis of these two topics throughout the whole book. Regarding the supernatural, Wagner therefore focuses on topics such as: The coming of the Holy Spirit, the gifts of tongues, miraculous healings and other signs and wonders, hearing God’s voice, and spiritual warfare. The other big topic is cross-cultural missions which is why Wagner emphasizes the following stories: How Jesus started by choosing disciples from the culture He Himself grew up in; how the early church established a local leadership for the Hellenist believers; and how the gospel spread beyond the Jewish circles towards the Samaritans and other ethnic groups. The book ends with commenting on the trials of Paul and his journey towards Rome (as described in Acts 21 to 28). Here Wagner spends less time on details, summarizing the main points.
Research Interests:
Religion, Christianity, Theology, Missiology, Missiology and Mission Theology, and 15 moreBiblical Studies, Popular Culture and Religious Studies, Christian Missions, Christology, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missions, World Missions, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
Is it possible that basic hermeneutical principles are violated in an effort to be politically correct in modern society? Some women have felt betrayed or underutilized in the church due to the interpretation of some NT texts that seem to... more
Is it possible that basic hermeneutical principles are violated in an effort to be politically correct in modern society? Some women have felt betrayed or underutilized in the church due to the interpretation of some NT texts that seem to some to teach that their role is relatively minute in comparison to the role of men. Is it in response to women’s liberation that scholars now contend these verses are mere “cultural statements” and thus no longer apply to today’s society? Can one stay true to a historical-grammatical method of hermeneutics and still prove the validity of women in ministry through the very Scriptures that some claim to be stating otherwise? Elbert, building on the work of Adele Berlin as well as Greco-Roman rhetorical contexts, employs what he has called a “narrative-rhetorical hermeneutical method that is charismatically sensitive” and not indebted to the historic presuppositional filter of an “apostolic age,” carefully argues that women do have an equal role of ministry and spiritual gifts in the church. This is the essence of the exegesis set out in Pastoral Letter to Theo: An Introduction to Interpretation and Women’s Ministries.
Research Interests:
Religion, Popular Culture and Religious Studies, Study of Religions, Pastoral Theology, Women in Ministry, and 14 moreReligious Studies, Philosophy and Religious Studies, Theology of Ministry/Office, Christian Ministry, Biblical Hermeneutics, Theology and Religious Studies, Ministry of Education, Theology & Religious Studies, Pastoral, Pastoral Ministry, Religious and Cross-Cultural Studies, Pastors, Ministries, and Bible Theology of Pastoral Ministry
Allan Anderson provides a perceptive and sympathetic documentation about the recognized fastest growing Holy Spirit movement in the world today, not only for the Christians who are from the Pentecostal and Charismatic groups but also to... more
Allan Anderson provides a perceptive and sympathetic documentation about the recognized fastest growing Holy Spirit movement in the world today, not only for the Christians who are from the Pentecostal and Charismatic groups but also to the larger Christian world. It is a mature work. As he mentions in the acknowledgements (viii-ix) and preface (xii-xiii) the material he gives to the readers is both academic and experiential. As a result An Introduction to Pentecostalism: Global Charismatic Christianity deals with the “historical contexts” and “theological emphases” of the worldwide Pentecostal and Charismatic churches. (xiii) Anderson divided his treatise into two parts. The first part, “Historical Development of Pentecostal Distinctives,” traces the circumstances and the environments where Pentecostalism’s experience of the Spirit happened. (17-183) The author in this section describes the earliest accounts of people all over the globe encountering the manifestations of the Spirit. He also depicts the growth of their spiritual understanding of this experience. Anderson goes through all the inhabitable continents of the globe sketching the developments and experiences of people from all walks of life as they come across the Spirit baptism. Adequate histories of Pentecostal Movements are described.
Research Interests:
Christianity, Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, and 14 moreBiblical Studies, Popular Culture and Religious Studies, Theological exegesis, Religious Studies, Philosophy and Religious Studies, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and Hermeneutics in Religious Studies
The religious dynamics of the common lives of Filipino adherents of Mike Velarde‟s El Shaddai is fascinating indeed. It is good news that Katharine L. Wiegele‟s book entitled Investing in Miracles: El Shaddai and the Transformation of... more
The religious dynamics of the common lives of Filipino adherents of Mike Velarde‟s El Shaddai is fascinating indeed. It is good news that Katharine L. Wiegele‟s book entitled Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines is included in the Theology and Religious Studies, a series edited by Agnes M. Brazal and published by Ateneo de Manila University Press. The written work comes from an ethnographer who, although an outsider from El Shaddai community, is yet sympathetic enough to paint a picture of this folk Roman Catholic group as a prosperity gospel type of a Charismatic renewal movement. The author wasted no page. Positive or negative results of her study are nicely articulated in her writing. Her use of fictional places and characters are meant to protect people and not to deliberately misrepresent the reality. (See ix-xi where the author acknowledged that “Bandong-Sinag” is a fictional name, yet is a real location in the heart of Manila. Also see the many El Shaddai devotees whom she fictionally named and many more whom she did not name in her book.) Wiegele is conscientious. She does not want to hurt people. No exploitation is done.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Missional Ecclesiology, and 13 moreReligious Studies, Philosophy and Religious Studies, World Missions, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Catholocism, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, El Shaddai, and EL Shaddai
Faith on the Move is a collection articles that reflect the mobility of the people in Asia. The inter-disciplinary use of theology, religion, anthropology, missiology, ethics, sociology, philosophy and spirituality interplayed well and... more
Faith on the Move is a collection articles that reflect the mobility of the people in Asia. The inter-disciplinary use of theology, religion, anthropology, missiology, ethics, sociology, philosophy and spirituality interplayed well and articulated that globalization brings movement of people from one place to another. This work is an attempt to address
the issues involved in the way Asians migrate to different parts of the world for different reasons. As far as the reviewer is concerned, this
anthology is the first book ever produced on Asian people groups‟ resettlement where cross-fertilization of culture happens. The editors
and contributors to this volume are Roman Catholics, represented by both the clergy and the laity. The presentation of the discourses is in
four parts: 1. “Migrant Context”; 2. “Ethical Challenges; 3. “Reimagining the Church, Mission, and Eschaton”; and 4. “Pastoral Challenges”. Every piece of writing furnishes endnotes and bibliographical references of its own. The topics and materials covered in the volume are indexed which makes the navigation of the essays included easier.
the issues involved in the way Asians migrate to different parts of the world for different reasons. As far as the reviewer is concerned, this
anthology is the first book ever produced on Asian people groups‟ resettlement where cross-fertilization of culture happens. The editors
and contributors to this volume are Roman Catholics, represented by both the clergy and the laity. The presentation of the discourses is in
four parts: 1. “Migrant Context”; 2. “Ethical Challenges; 3. “Reimagining the Church, Mission, and Eschaton”; and 4. “Pastoral Challenges”. Every piece of writing furnishes endnotes and bibliographical references of its own. The topics and materials covered in the volume are indexed which makes the navigation of the essays included easier.
Research Interests:
Religion, Christianity, Theology, Theological Ethics, Migration, and 13 moreMissiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Migration Studies, Theology and Literature, Religious Studies, Philosophy and Religious Studies, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
This anthology of articles by Pentecostal scholars on topics related to science and creation theology began life at the 2008 Society for Pentecostal Studies meeting at Duke University. The contributors are diverse in academic expertise,... more
This anthology of articles by Pentecostal scholars on topics related to science and creation theology began life at the 2008 Society for Pentecostal Studies meeting at Duke University. The contributors are diverse in academic expertise, geography, and Pentecostal traditions. The book begins with an introduction by the editor, Amos Yong, followed by twelve articles divided into four categories, i.e., biblical interpretations, historical elaborations, theological explications, and contextual and disciplinary applications. I will proceed by commenting on the chapters seriatim.
Research Interests:
Theology, Hermeneutics, Popular Culture and Religious Studies, Eschatology and Apocalypticism, Ecology, and 13 morePentecostal Theology, Pentecostalism, Creationism, Eschatology, Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Divine Healing, Biblical Literature and Hermeneutics (esp. Old Testament), Theology and Religious Studies, Theology & Religious Studies, Pentecostal Hermeneutics, and Christian Eschatology
With over 20,000 adherents in 100 churches, the Assemblies of God in Samoa (including both American Samoa and the Independent State of Samoa) claims about nine percent of the residents on these Pacific islands. From the introduction of... more
With over 20,000 adherents in 100 churches, the Assemblies of God in Samoa (including both American Samoa and the Independent State of Samoa) claims about nine percent of the residents on these Pacific islands. From the introduction of Pentecostalism to the islands in 1928, the Assemblies of God has become the largest evangelical body in Samoa. Like many of the rapidly-growing Pentecostal churches in non-Western nations, little scholarly attention had been paid to the history and development of the Assemblies of God in Samoa. That is, until now.
Research Interests:
Christianity, Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 moreBiblical Theology, Pentecostal Theology, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Assemblies of God
The Spirit in the World is a collection of articles by Pentecostal thinkers. Its subtitle, Emerging Pentecostal Theologies in Global Contexts describes what the book is all about. Jürgen Moltmann gives a preface highlighting the coming of... more
The Spirit in the World is a collection of articles by Pentecostal thinkers. Its subtitle, Emerging Pentecostal Theologies in Global Contexts describes what the book is all about. Jürgen Moltmann gives a preface highlighting the coming of age of the Pentecostal movement. Veli-Matti Kärkkäinen, the editor of the volume, gives an introduction entitled “Pentecostalism and Pentecostal Theology in the Third Millennium: Taking Stock of the Contemporary Global Situation.” (xiii-xxiv) Kärkkäinen puts the collection of essays into the current context of the globalization of Pentecostal experience and doctrine. The volume “concentrates on theological issues.” (xix) He also explains the scope of his definition of Pentecostals to classical Pentecostalism and yet acknowledges their unavoidable diversities. Then, Kärkkäinen introduced the articles and what the book is all about.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Popular Culture and Religious Studies, Biblical Theology, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
This volume is written by Netland and Yandell with the western audience in mind. The title of the book called Spirituality Without God? precisely defines Buddhism which is a religion that “does not teach the existence of an almighty... more
This volume is written by Netland and Yandell with the western audience in mind. The title of the book called Spirituality Without God? precisely defines Buddhism which is a religion that “does not teach the existence of an almighty creator God” but instead “it offers the prospect of deep spirituality without having to bother with God.” (xii) It starts with the description of the origins of Buddhism which entails the life and teachings of Gautama the Buddha. It brings the discussion to the growth of Buddhism in the eastern and western hemispheres. It moves the discourse to the characteristics of Buddhist teachings and the various branches of this religion and the issues entailing the formation of different schools of thought. The final section of the book deals with Christianity and Buddhism. In the first few pages of introduction, the authors depict the current demography and sociology of Europe, Australia and North America. Netland and Yandell admit that there are more Asians, Africans and Latinos who are Christians now than the traditionally Christian West. Buddhism, which came from Asia, has gained attention and provided alternative religion for the western people. Partly, this attraction to Buddhism is due to huge Asian migration into the West and the stressful materialistic consumer societies in North America, Europe and Australia receive “promise [of] a spirituality and serenity that enables one to transcend the pressures of modern life, but without the ecclesiastical structures, dogma, and authoritarianism of traditional Western Christianity.” (xixii) The authors also note that Buddhism and other Asian religions are new to the West and what is known about them is very slight. Thus, Spirituality Without God? is a modest endeavor to fill the gaps of understanding the nature of Buddhism and its contrast with Christianity.
Research Interests:
Christianity, Buddhism, Buddhist Studies, Early Christianity, Biblical Studies, and 14 morePopular Culture and Religious Studies, Buddhist Ethics, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leaders, Global Christianity, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Theravada Buddhist Hermeneutics
Randal Rauser has taken a bold step in writing this book. He begins by presenting the case for theologians, the need for reflective theological thinking in our world, and the justification that theology, rightly done, makes the wonder of... more
Randal Rauser has taken a bold step in writing this book. He begins by presenting the case for theologians, the need for reflective theological thinking in our world, and the justification that theology, rightly done, makes the wonder of God even more amazing. He gives as his motivation for writing this book, the fact that so many have found a profound experience with God through reading The Shack by William P. Young, and yet others have objected strongly to the theology the book appears to present. Thus, although the book is a novel, people who read it are finding theology there which either appeals to or repels them. Rauser states his concern that those who object to the book solve the problem by warning others not to read it. His own opinion is that the conversations concerning the book are so valuable, that whether or not we agree with the theological presentations found there, we cannot afford to dismiss ourselves from those conversations. He indicates that his intention in writing his book is to add some important background
to the theological issues that are at stake in the current discussions of the novel (14). To do this, he examines the theological implications of the following six theoretical conversations overheard in a coffee shop : 1) the novel presents “a two-thirds female and ethnically diverse vision of God” (20), 2) “ it fails to distinguish the three persons” (14), 3)“all divine persons are submitted to one another and to the creation, and so
all human persons should also be so submitted” (15), 4) “how a God who is all-loving and all-powerful would allow the horrific murder of young Missy, a child of whom he says he is especially fond” (15), 5)“how The Shack explains the atoning work of Christ” (16) and 6) “how far Christ's atoning work extends, and specifically whether it might save some who have never heard of Christ” (16).
to the theological issues that are at stake in the current discussions of the novel (14). To do this, he examines the theological implications of the following six theoretical conversations overheard in a coffee shop : 1) the novel presents “a two-thirds female and ethnically diverse vision of God” (20), 2) “ it fails to distinguish the three persons” (14), 3)“all divine persons are submitted to one another and to the creation, and so
all human persons should also be so submitted” (15), 4) “how a God who is all-loving and all-powerful would allow the horrific murder of young Missy, a child of whom he says he is especially fond” (15), 5)“how The Shack explains the atoning work of Christ” (16) and 6) “how far Christ's atoning work extends, and specifically whether it might save some who have never heard of Christ” (16).
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 moreBiblical Theology, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Graduate Student of Theology and Master of Biblical Theology, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical and systematic theology, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and Biblical Studies/Christian Theology
“…[T]he fact that the Philippines is considered by many to be the „sick man‟ of Southeast Asia and a loser in the globalization process” makes this nation a breeding soil for “populist religion.” (153) However, the increase of the... more
“…[T]he fact that the Philippines is considered by many to be the „sick man‟ of Southeast Asia and a loser in the globalization process” makes this nation a breeding soil for “populist religion.” (153) However, the increase of the Pentecostals and Charismatics in this nation could not be solely credited to this kind of reckoning. That is reductionism. “Such reasoning reduces religious movements to socioeconomic causes in a manner reminiscent of the „opium of the people,‟ an approach that is too simple for the complex phenomenon of religious movements and revivals.” (153) An oversimplified analysis is not helpful. Yes, it is true that the Philippines has gone through a lot of struggles as a nation. From the Spanish, American and Japanese occupations (see 31-55) until the difficulties of the young state after World War II and the struggles of the democratic system during and after Martial Law (55-86) the religiosity of the Filipinos has been shaped in one way or another by their national experiences. And the current graft and corruption in every sector of the Philippine government continue to haunt the Filipino people. (passim) The dislocation of the different ethnic groups as well as the underprivileged poor people and the migration of the many Filipinos all over the world are due to basic need of humans to survive and live a better life. (e.g. 156-160) This is an evidence of uncertainty. Exploitation of people is not news. Suffering is not an uncommon sight. Politics is dirty. Government is bad. Disparity between the rich and the poor is the norm. But are the Filipinos hopeful? Yes indeed! The PentecostalCharismatic experience of the manifestations of the Spirit among the Filipinos is a source of hope. The growth of the Catholic Charismatic groups Couples for Christ and El Shaddai as well as the Protestant Pentecostal churches like Jesus is Lord and the Assemblies of God makes the Christian revival in the Philippines exciting. This claim is verified by social science.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Charismatic Theology, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
Several years ago, I sat with a Filipino leader and discussed a new mission initiative for our city. For several months this leader spent time with a new missionary couple getting to know them as well as sharing hopes and dreams for... more
Several years ago, I sat with a Filipino leader and discussed a new
mission initiative for our city. For several months this leader spent time
with a new missionary couple getting to know them as well as sharing
hopes and dreams for partnership to launch a new church, I could sense
his struggle. Who would be in the lead? How was this going to work?
He had heard stories about working with missionaries. Would this time
be different?
mission initiative for our city. For several months this leader spent time
with a new missionary couple getting to know them as well as sharing
hopes and dreams for partnership to launch a new church, I could sense
his struggle. Who would be in the lead? How was this going to work?
He had heard stories about working with missionaries. Would this time
be different?
Research Interests:
Educational Leadership, Missiology, Leadership, Missiology and Mission Theology, Biblical Studies, and 12 morePopular Culture and Religious Studies, Mission Studies, Religious Studies, Philosophy and Religious Studies, Missionary, Missions, Inter Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, and Theology/Biblical Studies
Gumatdang is a beautiful barangay, consisting of a number of steep mountains and deep valleys.1However, what Eleanor G. Sebiano saw were social issues caused by poverty, such as unemployment, abandoned children, and domestic violence. 2... more
Gumatdang is a beautiful barangay, consisting of a number of steep
mountains and deep valleys.1However, what Eleanor G. Sebiano saw
were social issues caused by poverty, such as unemployment, abandoned
children, and domestic violence. 2 Michael D. Williams states that,
because human beings are created as images of God, they must reflect
his glory and lovingkindness into the world. 3 He also argues that
salvation is not only something that comes after death, but also includes
the restoration of the imago Dei and the flourishing of societies.4 Justin
Welby says that the original state of God’s creation is equality.5 In other
words, inequality is not God’s creation, but rather something broken and
distorted because of the fall of Adam and Eve. As bearers of the imago
Dei, Christians have a vital role to narrow the gaps among human beings
toward equality.
mountains and deep valleys.1However, what Eleanor G. Sebiano saw
were social issues caused by poverty, such as unemployment, abandoned
children, and domestic violence. 2 Michael D. Williams states that,
because human beings are created as images of God, they must reflect
his glory and lovingkindness into the world. 3 He also argues that
salvation is not only something that comes after death, but also includes
the restoration of the imago Dei and the flourishing of societies.4 Justin
Welby says that the original state of God’s creation is equality.5 In other
words, inequality is not God’s creation, but rather something broken and
distorted because of the fall of Adam and Eve. As bearers of the imago
Dei, Christians have a vital role to narrow the gaps among human beings
toward equality.
Research Interests:
Christianity, Economic Sociology, Socioeconomics, Development Studies, Biblical Studies, and 12 morePopular Culture and Religious Studies, Religious Studies, Socio Economics, Philosophy and Religious Studies, Christians, Socioeconomic Status, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, and Theology/Biblical Studies
Competent leadership is essential for the health and well-being of a Bible school. According to Oswald Sanders, “leadership is influence, the ability of one person to influence others to follow his or her lead.”1 Leadership influence is a... more
Competent leadership is essential for the health and well-being of a
Bible school. According to Oswald Sanders, “leadership is influence, the
ability of one person to influence others to follow his or her lead.”1
Leadership influence is a powerful commodity with many roles or
functions which we should regard with much sobriety. One major
leadership role, according to Robert Clinton, “is that of selection of rising
leadership. Leaders must continually be aware of God’s processing of
younger leaders and work with that processing,”2
which is an apt
description of the key task of all Bible school educators—equipping the
next generation of leaders. This paper will explore the leadership roles
of administrators, faculty, and students and discuss guiding principles for
leadership growth in Bible school educators which will, in turn, increase
the efficacy of the Bible school’s training programs for developing
leaders.
Bible school. According to Oswald Sanders, “leadership is influence, the
ability of one person to influence others to follow his or her lead.”1
Leadership influence is a powerful commodity with many roles or
functions which we should regard with much sobriety. One major
leadership role, according to Robert Clinton, “is that of selection of rising
leadership. Leaders must continually be aware of God’s processing of
younger leaders and work with that processing,”2
which is an apt
description of the key task of all Bible school educators—equipping the
next generation of leaders. This paper will explore the leadership roles
of administrators, faculty, and students and discuss guiding principles for
leadership growth in Bible school educators which will, in turn, increase
the efficacy of the Bible school’s training programs for developing
leaders.
Research Interests:
Educational Leadership, Religious Education, Leadership, Theological Hermeneutics, Biblical Studies, and 13 morePopular Culture and Religious Studies, Religious Studies, Educational management and leadership, Philosophy and Religious Studies, Bible studies, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Religious Leaders, Biblical Theological Studies, Theology/Biblical Studies, and Religious Leadership
“No one can say ‘Jesus is the Lord’ except by the Holy Spirit”1 is a causative statement in the Scriptures regarding soteriology. Concerning that, Rick Love affirms that a “power encounter needs to be an essential factor to effectively... more
“No one can say ‘Jesus is the Lord’ except by the Holy Spirit”1
is a
causative statement in the Scriptures regarding soteriology. Concerning
that, Rick Love affirms that a “power encounter needs to be an essential
factor to effectively evangelize folk Muslims and to plant the Church of
Christ in their midst.”2
However, in the same article, he recognizes that
the experience of some practitioners is that only around ten percent of
Muslims who had experienced divine healing are followers of Jesus,
since they were already familiar with healing and “magic” experiences.3
Pentecostal missionaries generally accept the importance of power
encounters in the evangelization of Muslims, yet intervention of the Holy
Spirit is broader than an initial experience of his power.
is a
causative statement in the Scriptures regarding soteriology. Concerning
that, Rick Love affirms that a “power encounter needs to be an essential
factor to effectively evangelize folk Muslims and to plant the Church of
Christ in their midst.”2
However, in the same article, he recognizes that
the experience of some practitioners is that only around ten percent of
Muslims who had experienced divine healing are followers of Jesus,
since they were already familiar with healing and “magic” experiences.3
Pentecostal missionaries generally accept the importance of power
encounters in the evangelization of Muslims, yet intervention of the Holy
Spirit is broader than an initial experience of his power.
Research Interests:
Theological Ethics, Theological Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, and 12 moreBible, Evangelism, Religious Studies, Philosophy and Religious Studies, Evangelism and Church Growth, Theology and Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Evangelization of Muslims, Muslim philosophy and thought, and Pneumatological Hermeneutics
Pentecostals have been doing missions in Southeast Asia for around 100 years. In some places such as some sectors of Malaysia and, more recently, places like Cambodia, East Timor, some parts of Indonesia, the minority groups in Myanmar... more
Pentecostals have been doing missions in Southeast Asia for around
100 years. In some places such as some sectors of Malaysia and, more
recently, places like Cambodia, East Timor, some parts of Indonesia, the
minority groups in Myanmar and possibly Vietnam, they have enjoyed
some success. In places like the Philippines and Singapore, the growth
has been spectacular. However, among groups dominated by Islam and
Buddhism, they have not always done as well, although there are some
encouraging trends. In this edition, we will reflect on the work that God
is doing in three of these countries, the Philippines, Cambodia and
Indonesia. However, the application of these articles could be broadly
applied in other Majority World contexts.
Pentecostal missions in Southeast Asia h
100 years. In some places such as some sectors of Malaysia and, more
recently, places like Cambodia, East Timor, some parts of Indonesia, the
minority groups in Myanmar and possibly Vietnam, they have enjoyed
some success. In places like the Philippines and Singapore, the growth
has been spectacular. However, among groups dominated by Islam and
Buddhism, they have not always done as well, although there are some
encouraging trends. In this edition, we will reflect on the work that God
is doing in three of these countries, the Philippines, Cambodia and
Indonesia. However, the application of these articles could be broadly
applied in other Majority World contexts.
Pentecostal missions in Southeast Asia h
Research Interests:
This is a dream come true. Ever since becoming the managing editor of the AJPS in 2012, I have wanted to dedicate an edition to this important subject. My thanks to my friend, fellow missiologist, and missionary colleague, Alan Johnson... more
This is a dream come true. Ever since becoming the managing editor of the AJPS in 2012, I have wanted to dedicate an edition to this important subject. My thanks to my friend, fellow missiologist, and missionary colleague, Alan Johnson (no relation) for helping me put this edition together. Any mistakes or other weaknesses are entirely my responsibility.
Research Interests:
Buddhism, Buddhist Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 15 moreEschatology, Buddhist Ethics, Evangelical Theology, Common Good, Christianity in Southeast Asia, Eastern Christinaity, Christian Ministry, Interregionalism, Pentecostalism and Charismatics, Ministry of Education, Journal of Asian and African Studies, Buddihism, Signs and Wonders, Buddhism in Korea and Vietnam, and Pentecostal/Charismatic Christianity, African Perspective
This is a dream come true. Ever since becoming the managing editor of the AJPS in 2012, I have wanted to dedicate an edition to this important subject. My thanks to my friend, fellow missiologist, and missionary colleague, Alan Johnson... more
This is a dream come true. Ever since becoming the managing editor of the AJPS in 2012, I have wanted to dedicate an edition to this important subject. My thanks to my friend, fellow missiologist, and missionary colleague, Alan Johnson (no relation) for helping me put this edition together. Any mistakes or other weaknesses are entirely my responsibility.
Research Interests:
Buddhism, Buddhist Studies, Japanese Buddhism, Zen Buddhism, Pentecostal Theology, and 13 morePentecostal, Tibetan Buddhism, Pentecostalism, Theravada Buddhism, Buddhist Ethics, Buddhist Sanskrit Manuscripts, Western Buddhism, Indo-Tibetan Buddhism, Pentecostalism and Charismatics, Chan/Zen Buddhism, Vajrayana Buddhism, Theravada Buddhist Hermeneutics, and Modern Buddhism (Humanistic Buddhism
For two millennia, Buddhism, one of the major world religions, has sought to provide a means through which humanity can encounter the divine, escape reality, and find peace. It has widely impacted the spiritual landscape of Vietnam for... more
For two millennia, Buddhism, one of the major world religions, has sought to provide a means through which humanity can encounter the divine, escape reality, and find peace. It has widely impacted the spiritual landscape of Vietnam for the past thousand years. Consequently, local and cross-cultural Christian workers in Vietnam must seek to effectively engage Buddhists when sharing the gospel of Jesus Christ. In this article, I will discuss the history of Buddhism in Vietnam—its introduction into Vietnam, its spread throughout Vietnam, and its practice in modern-day Vietnam. Then, I will then make key observations for facilitating missiological engagement with Vietnamese Buddhists. These two major elements serve as a foundation for Christian workers to gain a better understanding of Buddhism in the Vietnamese context, and to more effectively engage Vietnamese Buddhists with the gospel of Jesus Christ.
Research Interests:
There is a popular assumption in many Pentecostal circles that if something powerful happens in Jesus’ name—a healing, dramatic answered prayer, dream—conversion to Jesus will immediately follow. Signs and wonders are seen as the answer... more
There is a popular assumption in many Pentecostal circles that if something powerful happens in Jesus’ name—a healing, dramatic answered prayer, dream—conversion to Jesus will immediately follow. Signs and wonders are seen as the answer to the mission problem of a slow response to the gospel. My thesis in this essay is that among the great world religions with their vibrant folk religious practices “signs and wonders” acquire a much more ambiguous status. While works of power are necessary to bring people to faith in such environments, they are generally not sufficient in and of themselves to create a robust commitment to Jesus. I begin by defining “signs and wonders” and then offer a definition of the notion of “necessary but not sufficient” as it relates to encountering God’s power. In this section I narrate some of my experiences with people in the Thai setting where the manifestation of God’s power was not a fast track to conversion and which caused me to start investigating this subject. In the second part I theorize as to why works of power are not always sufficient to produce faith in the context of a world religion like Buddhism and then in the third section look at the biblical evidence for a mixed response to miracles. Finally, I examine some of the implications for ministry on the ground among people with worldviews where signs and wonders are not likely to lead to immediate allegiance to Jesus Christ.
Research Interests:
Theology, Leadership, Cross-Cultural Studies, Pentecostal Theology, Pentecostalism, and 12 moreFolk Religion, Bible, Miracles, Local and regional history, Bible Study, Journal of Asian and African Studies, Miracles Signs Wonders, Signs and Wonders, Local religious traditions, biblical evidences, Power Encounter , and miracles in literature
Martin Visser revealed that in Thailand only three out of one hundred lay Christians bring someone to faith in their lifetime; in other words, only 3.4% of all lay Christians. Although it might be expected that the four major... more
Martin Visser revealed that in Thailand only three out of one hundred lay Christians bring someone to faith in their lifetime; in other words, only 3.4% of all lay Christians. Although it might be expected that the four major Pentecostal denominations would have a somewhat higher percentage than other churches, their conversion growth rate was only slightly higher than the general Thai conversion growth rate of 4.2%. Pentecostal churches reflect similar numbers to the nonPentecostal groups. This small conversion growth is an obvious impediment for the Thai church.
Research Interests:
Theology, New Testament, Old Testament Theology, Biblical Studies, Old Testament, and 13 moreBiblical Theology, Pentecostal Theology, Pentecostal, Pentecostalism, New Testament Theology, Reformed Biblical Theology, New Testament Studies, Old Testament Studies, Pentecostalism and Charismatics, Cultures, Biblical Theological Studies, Old and new testament, and Pentecostal/Charismatic Christianity, African Perspective
I had the privilege of preaching for a church’s first Easter service in Cambodia’s Kompong Speu Province in 2011. The Church in Cambodia was still almost entirely in its first generation at that time, so celebrating Easter was a new... more
I had the privilege of preaching for a church’s first Easter service in Cambodia’s Kompong Speu Province in 2011. The Church in Cambodia
was still almost entirely in its first generation at that time, so celebrating
Easter was a new idea for many fellowships. This particular church was doing so for the first time, after I had challenged the pastors in my Pentateuch class to develop culturally appropriate holidays that honored Scripture and connected them to the Church worldwide. When my student invited me to preach, I was delighted. When he asked me how to conduct an Easter service, I encouraged him to talk to a Cambodian pastor I knew who had already been celebrating Easter for a few years.
was still almost entirely in its first generation at that time, so celebrating
Easter was a new idea for many fellowships. This particular church was doing so for the first time, after I had challenged the pastors in my Pentateuch class to develop culturally appropriate holidays that honored Scripture and connected them to the Church worldwide. When my student invited me to preach, I was delighted. When he asked me how to conduct an Easter service, I encouraged him to talk to a Cambodian pastor I knew who had already been celebrating Easter for a few years.
Research Interests:
Theology, Buddhist Studies, Early Christianity, Missiology and Mission Theology, Cambodia, and 10 moreEcclesiology, Book of Ecclesiastes, Missional Ecclesiology, Christian Leadership, Ecclesiastical History, Early Church History, Churches, Local Church, Assemblies of God, and Ecclesiology & Christology
The Pentecostal/Charismatic (PC) Movement, with all of its variations and despite its many schisms, continues to experience explosive growth that shows no signs of slowing down. PC leaders all over the globe are deeply aware of the need... more
The Pentecostal/Charismatic (PC) Movement, with all of its variations and despite its many schisms, continues to experience explosive growth that shows no signs of slowing down. PC leaders all over the globe are deeply aware of the need to train workers to disciple new believers, plant more churches and fuel the continued growth. For example, my own denomination, the Assemblies of God (AG), has been involved in theological education or ministerial training since the early days of the Pentecostal Movement at the dawn of the 20th century. While no statistics are available on the aggregate number of ministers that have been trained over the last century, the AG currently has 396,417 ministers and 372,343 churches in 252 countries, territories and provinces all over the world. If even half of these ministers have received formal training in a Bible school at one level or another, including seminaries with postgraduate programs, the impact of theological education on the AG has been immense. Currently, the AG has 2,538 Bible schools and 137,510 students, suggesting that the AG’s
commitment to theological education remains strong. When schools and ministers from other organizations within the Pentecostal Charismatic (PC) traditions are factored in, 3 the impact of theological education on the global PC movement may well be beyond calculation.
commitment to theological education remains strong. When schools and ministers from other organizations within the Pentecostal Charismatic (PC) traditions are factored in, 3 the impact of theological education on the global PC movement may well be beyond calculation.
Research Interests:
Theology, Theological Ethics, Pentecostal Theology, Theological Education, Pentecostal, and 8 morePentecostalism, Charismatic Christianity, Charismatic leadership, Pentecostalism and Charismatics, History and Theology of Pentecostalism and Evangelicalism, Journal of Asian Studies, Biblical Theological Studies, and Theological studies
The Pentecostal/Charismatic (PC) Movement, with all of its variations and despite its many schisms, continues to experience explosive growth that shows no signs of slowing down. PC leaders all over the globe are deeply aware of the need... more
The Pentecostal/Charismatic (PC) Movement, with all of its variations and despite its many schisms, continues to experience explosive growth that shows no signs of slowing down. PC leaders all over the globe are deeply aware of the need to train workers to disciple new believers, plant more churches and fuel the continued growth. For example, my own denomination, the Assemblies of God (AG), has been involved in theological education or ministerial training since the early days of the Pentecostal Movement at the dawn of the 20th century. While no statistics are available on the aggregate number of ministers that have been trained over the last century, the AG currently has 396,417 ministers and 372,343 churches in 252 countries, territories and provinces all over the world.1 If even half of these ministers have received formal training in a Bible school at one level or another, including seminaries with postgraduate programs, the impact of theological education on the AG has been immense. Currently, the AG has 2,538 Bible schools and 137,510 students,2 suggesting that the AG’s commitment to theological education remains strong. When schools and ministers from other organizations within the Pentecostal-Charismatic (PC) traditions are factored in,3 the impact of theological education on the global PC movement may well be beyond calculation.
Research Interests:
Theological education, as any spiritual quest, would like to be supracultural, but differing worldview beliefs and resulting cultural practices can easily limit a favourable outcome for theological training of non-western students in... more
Theological education, as any spiritual quest, would like to be
supracultural, but differing worldview beliefs and resulting cultural
practices can easily limit a favourable outcome for theological training
of non-western students in Majority World theological education settings. Engagement with concepts that are new to the student can be hindered when the concepts are presented in ways with which some Majority World settings are comfortable but which are unfamiliar to others. Selfawareness on the part of both teacher and student can make a crucial difference in the teaching and learning process. Similarly, the uniting potential of Pentecostalism’s Spirit-awareness can be the starting point from which to facilitate courage to engage with new and creative ways of learning.
supracultural, but differing worldview beliefs and resulting cultural
practices can easily limit a favourable outcome for theological training
of non-western students in Majority World theological education settings. Engagement with concepts that are new to the student can be hindered when the concepts are presented in ways with which some Majority World settings are comfortable but which are unfamiliar to others. Selfawareness on the part of both teacher and student can make a crucial difference in the teaching and learning process. Similarly, the uniting potential of Pentecostalism’s Spirit-awareness can be the starting point from which to facilitate courage to engage with new and creative ways of learning.
Research Interests:
Pentecostal theological education is gradually coming into its own, not the least since its seminaries in North America are now in their second generation and accredited at the highest levels. Also, a full range of other institutions of... more
Pentecostal theological education is gradually coming into its own, not the least since its seminaries in North America are now in their second generation and accredited at the highest levels. Also, a full range of other institutions of theological education (Bible institutes, colleges, universities, and theological schools) is emerging outside of the EuroAmerican West and across the Majority World.1 Yet the nature of globalization in a post-Enlightenment, post-Christendom, and postcolonial world means that, inevitably, higher educational institutions of all sorts in the Global South (theological schools included) are patterned after those in the West; and this applies also to schools within the pentecostal orbit. In some respects, such is unavoidable not only because many of these schools depend on mission funding that originates in the West, but also because Pentecostals now more than ever realize that they are a part of a worldwide church and that those trained in its theological institutions will serve within the movement and within other churches in the universal body of Christ, including the western hemisphere. Yet the question is still: Will pentecostal theological education around the world remain Euro-American-centric now well into the second pentecostal century?
Research Interests:
Many have been frustrated by the fact that western books do not totally address the theological, missiological, and pastoral issues in the Majority World. Also, the Pentecostal-Charismatic Movement (PC) in the Majority World, as well as... more
Many have been frustrated by the fact that western books do not totally address the theological, missiological, and pastoral issues in the Majority World. Also, the Pentecostal-Charismatic Movement (PC) in the Majority World, as well as other evangelicals, has experienced stupendous growth, but is often lacking in discipleship and maturity. I believe that part of the answer to these issues is to be found in creating and actively maintaining a research culture on our Majority World seminary campuses and online communities that will provide scholars with the atmosphere and resources to engage in research, reflection, writing, and publishing opportunities to address these issues. John Stott, a well-known Anglican pastor and scholar, agreed. In 1969, he created the Langham Partnership Scholarship program to help Majority World scholars, including those from the PC, to get their PhDs, which is at the
heart of any research culture, with their commitment to return to the Majority World to teach and develop their own programs. To date, more than 266 scholars have benefitted from this program. They returned home and have upgraded the quality of the theological institutions in their homelands and elsewhere. In the beginning, all scholars went to the West to study. In 2005, however, Langham began to sponsor students at theological institutions in the Majority World, many of which had been started by Langham graduates. Thirty-six percent of Langham scholars have now come from these institutions.
heart of any research culture, with their commitment to return to the Majority World to teach and develop their own programs. To date, more than 266 scholars have benefitted from this program. They returned home and have upgraded the quality of the theological institutions in their homelands and elsewhere. In the beginning, all scholars went to the West to study. In 2005, however, Langham began to sponsor students at theological institutions in the Majority World, many of which had been started by Langham graduates. Thirty-six percent of Langham scholars have now come from these institutions.
Research Interests:
The Global Survey on Theological Education conducted by the World Council of Churches in partnership with the Institute for Cross-Cultural Theological Education in Chicago and the Centre for the Study of Global Christianity in Boston... more
The Global Survey on Theological Education conducted by the World Council of Churches in partnership with the Institute for Cross-Cultural Theological Education in Chicago and the Centre for the Study of Global Christianity in Boston provides a promising finding that there is an unprecedented growth seen in Pentecostal/Charismatic theological education at the global level. It is interesting to see this growth among
the Pentecostal theological institutions and educators in India who are
involved in serious research on pertinent issues. To this emergent context of theological research education, the writer examines current trends within the Pentecostal theological education and tries to provide
guidelines for nurturing a research culture at the postmodern turn. The Postmodern turn in theological education is characterized by the implication of postmodern tenets in the research education. For the same reason, this paper mainly argues that production of knowledge should be considered as one of the prominent vocations of Pentecostal theological educators, particularly in the Indian context.
the Pentecostal theological institutions and educators in India who are
involved in serious research on pertinent issues. To this emergent context of theological research education, the writer examines current trends within the Pentecostal theological education and tries to provide
guidelines for nurturing a research culture at the postmodern turn. The Postmodern turn in theological education is characterized by the implication of postmodern tenets in the research education. For the same reason, this paper mainly argues that production of knowledge should be considered as one of the prominent vocations of Pentecostal theological educators, particularly in the Indian context.
Research Interests:
Historically speaking, Pentecostals are no strangers to theological education. Granted, some early Pentecostals were skeptical toward an overly intellectual approach to the faith, but Bible schools and training institutes have played a... more
Historically speaking, Pentecostals are no strangers to theological education. Granted, some early Pentecostals were skeptical toward an overly intellectual approach to the faith, but Bible schools and training institutes have played a prominent role in Pentecostalism right from the beginning of the movement. After all, it was at Bethel Bible School in Topeka, Kansas, founded by Pentecostal pioneer Charles F. Parham (1873 1929), that Agnes N. Ozman (1870-1937) first spoke in tongues in 1901, thereby setting an important milestone for the Pentecostal movement. Similarly, Pandita Ramabai (1858 1929), the key figure of the 1905 Mukti Revival in India, “formed what she called a ‘Bible school’ of 200 young women to pray in groups called ‘Praying Bands’ and to be trained in witnessing to their faith. These Praying Bands spread the revival wherever they went, and some remarkable healings were reported.” Other institutions of theological education were also started all over the world as early Pentecostals were eager to equip large numbers of workers and send them out quickly, an endeavor that was often propelled by a sense of eschatological urgency.
Research Interests:
Jesus Christ gave the church a mandate, which is to go and make disciples of all nations and teach them to obey what he commanded (Matthew 28:19-20). However, Jesus also knew that without the presence and empowerment of the Holy Spirit,... more
Jesus Christ gave the church a mandate, which is to go and make disciples of all nations and teach them to obey what he commanded (Matthew 28:19-20). However, Jesus also knew that without the presence and empowerment of the Holy Spirit, the church would not be able to carry out its mandate (Acts 1:8). It is reasonable to surmise that Jesus’ mandate to the church is integrative; it consists of both the content of the gospel the church should preach and the power to practice and embody the gospel; it integrates and interweaves both belief and action, doctrine and application, theory and practice; it is holistic and non-reductionistic.
Research Interests:
Religion, Christianity, Theology, Biblical Theology, Pentecostal Theology, and 14 moreTheological Education, Pentecostalism, Bible, Relationality, Church, Religious Studies, Holy Spirit, Christian Studies, Biblical Theological Studies, Pentecostal studies, Theological studies, The Holy Spirit, Theology of the Holy Spirit, and Pentecostal approach
THE JOURNAL SEEKS TO PROVIDE A FORUM: To encourage serious theological thinking and articulation by Pentecostals/Charismatics in Asia; to promote interaction among Asian Pentecostals/Charismatics and dialogue with other Christian... more
THE JOURNAL SEEKS TO PROVIDE A FORUM: To encourage serious theological thinking and articulation by Pentecostals/Charismatics in Asia; to promote interaction among Asian Pentecostals/Charismatics and dialogue with other Christian traditions; to stimulate creative contextualization of the Christian faith; and to provide a means for Pentecostals/Charismatics to share their theological reflections.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Asian Studies, Southeast Asian Studies, Theology, New Testament, Hermeneutics, and 15 moreReformed Theology and Ethics, Ecumenical Theology, Theological Education, Pentecostalism, Reformed theology, Ecumenical and Interfaith Dialogue, History and Theology of Missions, New testament exegesis, Ecumenism, Missions, New Testament Studies, History and Theology of Pentecostalism and Evangelicalism, Asian Theology, Assemblies of God, and Asian Church History
We begin this edition by dedicating it to our late colleague and dear friend, Dr. Teresa Chai, who went to be with the Lord in March, 2020. Her love for the Lord, missions and theological education touched all who knew her well and we... more
We begin this edition by dedicating it to our late colleague and dear friend, Dr. Teresa Chai, who went to be with the Lord in March, 2020. Her love for the Lord, missions and theological education touched all who knew her well and we feel the pain of her untimely passing at the age of only 57. We miss her dearly. She served as a member of the faculty for seven years and also as the academic dean for two years. She also served as the book review editor for the journal and was part of the manuscript review team for APTS Press. This is one way that we can acknowledge her excellent service.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Called to God’s Mission: Report of the Third Round of the International Dialogue Between Representatives of the World Communion of Reformed
Churches and Some Classical Pentecostal Churches and Leaders 2014-2020
Churches and Some Classical Pentecostal Churches and Leaders 2014-2020
Research Interests:
The country of Vietnam and its people have without doubt made their mark on history and a name for themselves on the world stage. From Chinese rule to French colonization to Japanese occupation during WWII to reunification of the North... more
The country of Vietnam and its people have without doubt made their mark on history and a name for themselves on the world stage. From Chinese rule to French colonization to Japanese occupation during WWII to reunification of the North and South under communism in 1975, the Vietnamese people have proven their resilience and ability to
preserve their cultural heritage. However, less well known is the activity of the Spirit of God in Vietnam, especially over the past century. Despite intense persecution from family and government, as well as unrelenting opposition from the kingdom of darkness, the Holy Spirit has used the people’s near unbreakable spirit and tenacity to build the Church and advance God’s Kingdom throughout the nation.
To see all of our books and editions of the journal, please visit www.aptspress.org
preserve their cultural heritage. However, less well known is the activity of the Spirit of God in Vietnam, especially over the past century. Despite intense persecution from family and government, as well as unrelenting opposition from the kingdom of darkness, the Holy Spirit has used the people’s near unbreakable spirit and tenacity to build the Church and advance God’s Kingdom throughout the nation.
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
The Protestant Church of Vietnam, just over 100 years old (Austin, Grey, and Lewis 2019, 153) exists primarily as the product of God’s Spirit working through various dedicated missionaries from North America, Europe, and Asia.... more
The Protestant Church of Vietnam, just over 100 years old (Austin, Grey, and Lewis 2019, 153) exists primarily as the product of God’s Spirit working through various dedicated missionaries from North America, Europe, and Asia. Unfortunately, the nascent missiology of these missionaries failed to consider the issue of contextualization. They believed that all the local community needed to establish and grow the church was a translation of the gospel message and some basic creedal works in Vietnamese. The theology of the works proved sound, but the philosophical construct and hermeneutical methodology did not fit the Vietnamese thought process. The Confucian-influenced educational mindset of Vietnam, which strongly discourages questioning teachers, buttressed the transfer of western theological ideas and approaches. Consequently, Vietnamese theologians have developed little credible
theological work from their own cultural perspective and understanding of Scripture. In addition, the dominance of this western theological perspective has crippled the church in its mandate to relate the gospel to its culture in an organic way. This has impeded discipleship, as believers struggle to understand scriptural concepts taught through a western framework.
To see all of our books and editions of the journal, please visit www.aptspress.org
theological work from their own cultural perspective and understanding of Scripture. In addition, the dominance of this western theological perspective has crippled the church in its mandate to relate the gospel to its culture in an organic way. This has impeded discipleship, as believers struggle to understand scriptural concepts taught through a western framework.
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Theology, Hermeneutics, Theological Hermeneutics, Biblical Studies, Biblical Theology, and 11 moreTheological Education, Vietnam, Reformed theology, Ecumenism, Reformed Biblical Theology, Biblical Hermeneutics, Seventh-day adventist theology, Asian Theology, Biblcal Studies, Protestant Church, and Vietnam Church
Pentecostal theological education is gradually coming into its own, not the least since its seminaries in North America are now in their second generation and accredited at the highest levels. Also, a full range of other institutions of... more
Pentecostal theological education is gradually coming into its own, not the least since its seminaries in North America are now in their second generation and accredited at the highest levels. Also, a full range of other institutions of theological education (Bible institutes, colleges, universities, and theological schools) is emerging outside of the EuroAmerican West and across the Majority World, 1 Yet the nature of globalization in a post-Enlightenment, post-Christendom, and postcolonial world means that, inevitably, higher educational institutions of all sorts in the Global South (theological schools included) are patterned after those in the West; and this applies also to schools within the pentecostal orbit. In some respects, such is unavoidable not only because many of these schools depend on mission funding that originates in the West, but also because Pentecostals now more than ever realize that they are a part of a worldwide church and that those trained in its theological institutions will serve within the movement and within other churches in the universal body of Christ, including the western hemisphere. Yet the question is still: Will pentecostal theological education around the world remain Euro-American-centric now well into the second pentecostal century?
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Pentecostals have traditionally maintained their unique belief that empowerment of the Holy Spirit is for evangelism and mission. However, in recent decades, they have broadened the concept (as well as the scope of mission) to embrace... more
Pentecostals have traditionally maintained their unique belief that empowerment of the Holy Spirit is for evangelism and mission. However, in recent decades, they have broadened the concept (as well as the scope of mission) to embrace social concerns. Many Pentecostal missionaries now engage in a broad spectrum of social work, such as HIV/AIDS intervention and care, relief for the hungry and destitute, involvement in media, education, and others. The focus of such ‘progressive Pentecostals’ may have contributed, in part, to the rise of Pentecostal consciousness of and engagement in social issues. These trends are particularly noted among Pentecostals in the Global South. Nevertheless, despite this encouraging development, they still maintain as a priority the proclamation of the Gospel, with the experience of signs and wonders to augment evangelistic efforts.
Historical records show that, in the global South, healing was a part of religious practices and expectations, both in Christianity and in other religions, even before arrival of the Pentecostal faith. The Pentecostals’ focused emphasis on manifestations of the supernatural power of God has rightly aligned with this general religious expectation. As a result, while Pentecostalism flourished among such a mindset, it has also influenced fellow Christians in expectation, theology, and mission
practices. As it steadily expanded its mission theology and practice to include social issues, Pentecostalism has been considered an important missions player, for example, in the south and Southeast Asia region.
To see all of our books and editions of the journal, please visit www.aptspress.org
Historical records show that, in the global South, healing was a part of religious practices and expectations, both in Christianity and in other religions, even before arrival of the Pentecostal faith. The Pentecostals’ focused emphasis on manifestations of the supernatural power of God has rightly aligned with this general religious expectation. As a result, while Pentecostalism flourished among such a mindset, it has also influenced fellow Christians in expectation, theology, and mission
practices. As it steadily expanded its mission theology and practice to include social issues, Pentecostalism has been considered an important missions player, for example, in the south and Southeast Asia region.
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Asian Studies, Theology, New Testament, Reformed Theology and Ethics, Ecumenical Theology, and 15 moreTheological Education, Pentecostalism, Reformed theology, Ecumenical and Interfaith Dialogue, History and Theology of Missions, New testament exegesis, Ecumenism, Reformed Biblical Theology, South East Asian Studies, New Testament Studies, History and Theology of Pentecostalism and Evangelicalism, Hemeneutics, Asian Theology, Assemblies of God, and Asian Church History
In this article, originally written for a presentation at Oral Roberts College of Theology and Ministry, I am condensing material from my book Spirit Hermeneutics and some subsequent discussions. (Further documentation will be found... more
In this article, originally written for a presentation at Oral Roberts College of Theology and Ministry, I am condensing material from my book Spirit Hermeneutics and some subsequent discussions. (Further documentation will be found there.) I am leaving out some other discussions treated in the book, such as biblical epistemology, so as to focus here on two commonly discussed sides of Spirit hermeneutics. At the risk of suspense, I will preface my remarks by noting that I am a charismatic biblical scholar who fully affirms both sides of what I am addressing here.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Asian Studies, Southeast Asian Studies, Theology, New Testament, Reformed Theology and Ethics, and 15 moreEcumenical Theology, Theological Education, Pentecostalism, Reformed theology, Ecumenical and Interfaith Dialogue, History and Theology of Missions, New testament exegesis, Ecumenism, Missions, New Testament Studies, History and Theology of Pentecostalism and Evangelicalism, Hemeneutics, Asian Theology, Assemblies of God, and Asian Church History
Many scholars of Pentecostalism are familiar with the Mukti Revival of 1905. Many see this outpouring of the Holy Spirit on a girls’ orphanage in India as a precursor to the Azusa Street Revival in Los Angeles in 1906. Various accounts... more
Many scholars of Pentecostalism are familiar with the Mukti Revival of 1905. Many see this outpouring of the Holy Spirit on a girls’ orphanage in India as a precursor to the Azusa Street Revival in Los Angeles in 1906. Various accounts have tried to explain this experience. Some scholars connect it to the holiness revival inspired by the Welsh Revival in the Khasi Hills, over 3,000 miles from the Mukti Mission. Others have explained it as a spontaneous outpouring of the Holy Spirit. Still others argue for the incredible influence of Pandita Ramabai herself, a spiritual intellectual perhaps unrivaled in her day and age.
Without any desire to take away from the inspired work of Ramabai, and the historically noted influences of the Welsh Revival (as well as the unparalleled power of the Holy Spirit), this paper seeks to introduce another potential influence. Radical holiness representatives were present in Central India before the Mukti Revival, and evidence shows they had direct contact and interactions with Ramabai. While any lasting potential influence is still only speculative, the similarity of holiness Many scholars of Pentecostalism are familiar with the Mukti Revival of 1905. Many see this outpouring of the Holy Spirit on a girls’ orphanage in India as a precursor to the Azusa Street Revival in Los Angeles in 1906. Various accounts have tried to explain this experience. Some scholars connect it to the holiness revival inspired by the Welsh
Revival in the Khasi Hills, over 3,000 miles from the Mukti Mission. Others have explained it as a spontaneous outpouring of the Holy Spirit. Still others argue for the incredible influence of Pandita Ramabai herself, a spiritual intellectual perhaps unrivaled in her day and age. Without any desire to take away from the inspired work of Ramabai, and the historically noted influences of the Welsh Revival (as well as the unparalleled power of the Holy Spirit), this paper seeks to introduce another potential influence. Radical holiness representatives were present in Central India before the Mukti Revival, and evidence shows they had direct contact and interactions with Ramabai. While any lasting potential influence is still only speculative, the similarity of holiness
To see all of our books just visit www.aptspress.org
Without any desire to take away from the inspired work of Ramabai, and the historically noted influences of the Welsh Revival (as well as the unparalleled power of the Holy Spirit), this paper seeks to introduce another potential influence. Radical holiness representatives were present in Central India before the Mukti Revival, and evidence shows they had direct contact and interactions with Ramabai. While any lasting potential influence is still only speculative, the similarity of holiness Many scholars of Pentecostalism are familiar with the Mukti Revival of 1905. Many see this outpouring of the Holy Spirit on a girls’ orphanage in India as a precursor to the Azusa Street Revival in Los Angeles in 1906. Various accounts have tried to explain this experience. Some scholars connect it to the holiness revival inspired by the Welsh
Revival in the Khasi Hills, over 3,000 miles from the Mukti Mission. Others have explained it as a spontaneous outpouring of the Holy Spirit. Still others argue for the incredible influence of Pandita Ramabai herself, a spiritual intellectual perhaps unrivaled in her day and age. Without any desire to take away from the inspired work of Ramabai, and the historically noted influences of the Welsh Revival (as well as the unparalleled power of the Holy Spirit), this paper seeks to introduce another potential influence. Radical holiness representatives were present in Central India before the Mukti Revival, and evidence shows they had direct contact and interactions with Ramabai. While any lasting potential influence is still only speculative, the similarity of holiness
To see all of our books just visit www.aptspress.org
Research Interests:
Asian Studies, Southeast Asian Studies, Theology, Pentecostalism, Holy Spirit, and 10 moreHistory and Theology of Missions, New testament exegesis, Missions, New Testament Studies, History and Theology of Pentecostalism and Evangelicalism, Asian Theology, Assemblies of God, Asian Church History, Pentecostalism in India, and Indian Pentecostalism
To borrow a phrase from Robert Frost, we are going to take “the road less travelled” in this edition and go where many Pentecostals have traditionally feared to tread. The term “ecumenism” raises many concerns, most of them legitimate,... more
To borrow a phrase from Robert Frost, we are going to take “the road less travelled” in this edition and go where many Pentecostals have traditionally feared to tread. The term “ecumenism” raises many concerns, most of them legitimate, for many Pentecostals. But the question must be raised⸻Is the divisiveness that has been a part of Christianity for most of its history consistent with Jesus’ call for unity in John 17:11, 21? From where I sit, Christ’s fractured Church, which includes the Pentecostal/Charismatic movements, is not pleasing to God.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Christianity, Asian Studies, History of Christianity, Catholic Studies, Early Christianity, and 15 moreEcumenical Theology, Pentecostal Theology, Pentecostalism, Reformed theology, Roman Catholicism, Evangelism, Catholic Moral Theology, Ecumenism, Pentecostalism and Charismatics, Ecumenism and Interreligious Dialogue Theology of Reception Receptive Ecumenism Church History Pentecostalism and neo-Pentecostalism Catholic Charismatic Renewal Catholic Social Teaching Judaism Theology of the Laity Natural Law Yves Congar, Christian Studies, Christian theology and biblical studies, Catholicity, Pentecostal studies, and Assemblies of God
Asian Journal of Pentecostal Studies
Volume 23, Number 1 (February 2020)
Volume 23, Number 1 (February 2020)
Research Interests:
For starters: Should—or could—Pentecostals talk about catholicity? Any Pentecostal talk on catholicity, the third ‘mark’ of the Church, would be allegedly a short speech! Suffice it for the speaker to confess that Pentecostals do not... more
For starters: Should—or could—Pentecostals talk about catholicity? Any Pentecostal talk on catholicity, the third ‘mark’ of the Church, would be allegedly a short speech! Suffice it for the speaker to confess that Pentecostals do not usually have that word in their vocabulary—and if it happens to be mentioned, it will be (mistakenly!) linked with a specific denomination (namely the Roman Catholic Church), concerning which too many Pentecostals have prejudices and misconceptions.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Christianity, Asian Studies, Theology, Catholic Studies, Catholic Social Teaching, and 15 moreBiblical Theology, Pentecostal Theology, Ecclesiology, Pentecostalism, Roman Catholicism, Catholicism, Church, Religious Studies, Ecumenism, Pentecostalism and Charismatics, Ecumenism and Interreligious Dialogue Theology of Reception Receptive Ecumenism Church History Pentecostalism and neo-Pentecostalism Catholic Charismatic Renewal Catholic Social Teaching Judaism Theology of the Laity Natural Law Yves Congar, Ecclesiology, ecumenism, history of the Second Vatican Council., Christian Studies, History and Theology of Pentecostalism and Evangelicalism, and Catholicity
This article is presented in two parts. In Part 1, I introduce the Evangelical and Pentecostal approaches to contemporary revelatory experience. In Part 2, I will focus on the impact of Evangelical theology on that experience and show how... more
This article is presented in two parts. In Part 1, I introduce the Evangelical and Pentecostal approaches to contemporary revelatory experience. In Part 2, I will focus on the impact of Evangelical theology on that experience and show how the adoption of an Evangelical theology to explain Pentecostal revelatory experience has negative consequences for its ongoing practise. In the final section of Part 2, I will propose the Catholic approach as an appropriate framework for understanding Pentecostal revelatory experience.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Asian Studies, Theology, New Testament, Systematic Theology, Biblical Theology, and 13 morePentecostal Theology, Evangelicalism, Pentecostalism, Evangelical Theology, Evangelism, Evangelism and Church Growth, New Testament Studies, Pentecostalism and Charismatics, Journal of Theological Studies, History and Theology of Pentecostalism and Evangelicalism, Pentecostalismo, Evangelismo, and Theological studies
In 1981, during the ninth ecumenical dialogue session between Roman Catholics and Pentecostals, the topic of Mary was designated as the focus of discussion. The reports from the meeting deem the session both helpful and successful in... more
In 1981, during the ninth ecumenical dialogue session between Roman Catholics and Pentecostals, the topic of Mary was designated as the focus of discussion. The reports from the meeting deem the session both helpful and successful in working through differences, though the subject was described as “volatile” and the conversation as “difficult.” There were some agreements between the two parties, but much of the time together was filled by the Pentecostal representatives raising objections and the Roman Catholic representatives responding.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Christianity, Early Christianity, Ecumenical Theology, Pentecostal Theology, New Testament and Christian Origins, and 15 morePentecostalism, Bible, Mariology, Ecumenical dialogues, Ecumenical and Interfaith Dialogue, Ecumenism, Virgin Mary, Pentecostalism and Charismatics, Ecumenism and Interreligious Dialogue Theology of Reception Receptive Ecumenism Church History Pentecostalism and neo-Pentecostalism Catholic Charismatic Renewal Catholic Social Teaching Judaism Theology of the Laity Natural Law Yves Congar, Christian Studies, History and Theology of Pentecostalism and Evangelicalism, Pentecostalismo, Pentecostal history, Oneness Pentecostalism, and Ecumenical Studies
The second phase of the International Catholic-Pentecostal Dialogue (1977-1982) made Mary one of its topics of discussion. In 1987, Jerry L. Sandidge presented a landmark paper from the Pentecostal side. Since then, however, Pentecostals... more
The second phase of the International Catholic-Pentecostal Dialogue (1977-1982) made Mary one of its topics of discussion. In 1987, Jerry L. Sandidge presented a landmark paper from the Pentecostal side. Since then, however, Pentecostals have produced almost no substantive systematic theological reflections on Mary, only biblical or historical ones.Given the significant developments in Pentecostal theological scholarship since Sandidge’s paper, the time seems right to challenge Catholics and Pentecostals to renew that decades-old conversation in search of greater common witness between them on Mariology.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Upon accepting the invitation to join the Reformed-Pentecostal Dialogue in Accra (Ghana) to present a paper on the theme “Mission to the Needs of the World,” I reached first for Newbigin’s classic treatment on the theology of mission, The... more
Upon accepting the invitation to join the Reformed-Pentecostal Dialogue in Accra (Ghana) to present a paper on the theme “Mission to the Needs of the World,” I reached first for Newbigin’s classic treatment on the theology of mission, The Open Secret. He depicted the current problem facing Christian missions right at the outset. It is spatial in nature. No longer will it do to externalize mission from the center of church life––with Christendom here and missions over there; the church in the right part of town and the mission church in the other. “With the radical secularization of Western culture,” he writes, “the churches are in a missionary situation in what was once Christendom.” Further, the global rejection of the hegemonic position of the West means that the western Church no longer benefits from the advantages of colonialism’s territorial spread. Instead, Newbigin insists, she must resist colonialism and all its trappings. “And in this situation we shall find that the New Testament speaks much more directly than does the nineteenth century as we learn afresh what it means to bear witness to the gospel from a position not of strength but of weakness.”
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Christianity, Asian Studies, Theology, New Testament, Missiology and Mission Theology, and 12 moreBiblical Studies, Biblical Theology, Pentecostal Theology, Pentecostalism, Eschatology, Bible, Pentecostalism and Charismatics, Missionaries, Journal of Theological Studies, The Church of God (Cleveland), Biblical Eschatology, and Canadian Pentecostalism
From the beginning of the modern Pentecostal Movement, Classical Pentecostals have understood themselves as standing within a very long prophetic tradition. When they think of the gift of prophecy, they think first of the Old, and then of... more
From the beginning of the modern Pentecostal Movement, Classical Pentecostals have understood themselves as standing within a very long prophetic tradition. When they think of the gift of prophecy, they think first of the Old, and then of the New Testament prophets and they value the prophetic gifts outlined by Paul. They acknowledge the continuation of prophetic manifestations throughout the course of the Church’s history. Such manifestations have at times been subject to
diverse responses, especially by Christian leaders who have not always understood or appreciated these gifts. They also believe that the Holy Spirit, with his many charisms, has been poured out upon this modern movement at this point in history, in keeping with the promise of Joel 2:28-29 and Acts 2:16-21. They contend that this relatively recent outpouring of the Spirit has been instrumental in forming an eschatological “community of prophets” at this present time, which serves as a harbinger of the end of the age.
To see all of our books and editions of the journal, please visit www.aptspress.org
diverse responses, especially by Christian leaders who have not always understood or appreciated these gifts. They also believe that the Holy Spirit, with his many charisms, has been poured out upon this modern movement at this point in history, in keeping with the promise of Joel 2:28-29 and Acts 2:16-21. They contend that this relatively recent outpouring of the Spirit has been instrumental in forming an eschatological “community of prophets” at this present time, which serves as a harbinger of the end of the age.
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
New Testament, Old Testament Prophecy, Hermeneutics, Ecumenical Theology, Pentecostal Theology, and 15 moreEcclesiology, Prophets, Pentecostalism, Ecumenism, Prophecy, Pentecostalism and Charismatics, Ecumenism and Interreligious Dialogue Theology of Reception Receptive Ecumenism Church History Pentecostalism and neo-Pentecostalism Catholic Charismatic Renewal Catholic Social Teaching Judaism Theology of the Laity Natural Law Yves Congar, Catholic Charismatic Renewal, Ecclesiology, ecumenism, history of the Second Vatican Council., Biblical Hermeneutics, Hemeneutics, Prophecy and Apocalypticism, Cessation of Prophecy, Ecumenical movement, and Bible Prophecy
In this issue we are pursuing a more general theme called Theological Issues in Asia. While a multitude of issues could be chosen, our intent here is to allow the various authors to define the issues for the contexts in which they serve.... more
In this issue we are pursuing a more general theme called Theological Issues in Asia. While a multitude of issues could be chosen, our intent here is to allow the various authors to define the issues for the contexts in which they serve.
To see all of our books and editions of the journal, please visit www.aptspress.org
To see all of our books and editions of the journal, please visit www.aptspress.org
Research Interests:
Asian Studies, Theology, New Testament, Old Testament Prophecy, Old Testament Theology, and 15 morePentecostal Theology, New Testament and Christian Origins, Pentecostalism, Charismatic Christianity, New Testament Theology, History and Theology of Missions, New testament exegesis, New Testament Studies, Pentecostalism and Charismatics, Prophets of the Hebrew Bible/"Old Testament", History and Theology of Pentecostalism and Evangelicalism, Missions and Contextualization, Contextualization, Hebrew Bible/Old Testament, and Asian Theology
Mission is at the heart of Pentecostal theology and identity. From the early Pentecostals to the church today, active in reaching out to communities beyond their locality, mission has been a priority historically and generally remains a... more
Mission is at the heart of Pentecostal theology and identity. From the early Pentecostals to the church today, active in reaching out to communities beyond their locality, mission has been a priority historically and generally remains a priority for the contemporary community. In recent years, however, there have been some complicating elements in the discussion of mission within the broader Christian community and subsequently within Pentecostalism. That is, what is mission? The term has been used in multiple ways by the Christian and non-Christian community to refer to, among other things, the goals or corporate mission of an organisation or business (as in “mission statement”), social mission (that is, the contribution to the social or environmental betterment of a community), the mission of the local church (that is, the purpose and focus of the church in a local community), and overseas mission (that is, the sending of workers to cross-cultural communities). Clearly, “mission” is a slippery term. Added to this complication—for Christians who affirm the importance of Scripture for directing their theology and practice—is that the term “mission” is not explicitly developed in the biblical text. While numerous passages describe missionary activity, there is an absence of the term itself in the biblical text. Yet there is something within the breadth of Scripture that allows biblical scholars and missiologists such as Christopher J. H. Wright to make the claim that “the whole Bible is itself a ‘missional’ phenomenon.”
Research Interests:
What is the difference between Monday morning and Sunday? Hugh Whelchel’s Monday Morning Success, describes Monday morning as work. Sunday, on the other hand, represents a time of worship. Sundays are for spiritual nourishment and Mondays... more
What is the difference between Monday morning and Sunday? Hugh Whelchel’s Monday Morning Success, describes Monday morning as work. Sunday, on the other hand, represents a time of worship. Sundays are for spiritual nourishment and Mondays are for economic needs. But is this dichotomy biblical? Could secular work be considered spiritual?
Research Interests:
For many years following the Korean War (June 25, 1950–July 27, 1953), the Korean people suffered from its after-effects. They had experienced the tragedy of fratricidal war, with a vast majority having lost family members and fighting... more
For many years following the Korean War (June 25, 1950–July 27, 1953), the Korean people suffered from its after-effects. They had experienced the tragedy of fratricidal war, with a vast majority having lost family members and fighting for survival. Many also experienced extreme poverty, illnesses, and despair. Meanwhile, most conservative Korean Christians adopted a passive attitude and stance toward political issues.
Research Interests:
A dispute between those who champion the necessity of spiritual zeal and others who focus on the essential role of knowledge has been a tension in the churches of Myanmar for many years. While some, especially Pentecostal churches, focus... more
A dispute between those who champion the necessity of spiritual
zeal and others who focus on the essential role of knowledge has been a
tension in the churches of Myanmar for many years. While some,
especially Pentecostal churches, focus more on fire or a Spirit-filled life,
other churches, mostly non-Pentecostal, put more emphasis on
knowledge (academics or education). In seeking balance between these
point of disagreement, the teachings of Paul offer wisdom that points to
a solution. While examining Paul’s instruction, this research will answer
the questions: (1) What are the challenges of the tension between zeal
and knowledge in the churches of Myanmar? (2) What does Paul teach
in his letters regarding zeal and knowledge? (3) How can a balance be
found between zeal and knowledge in Myanmar’s churches today?
zeal and others who focus on the essential role of knowledge has been a
tension in the churches of Myanmar for many years. While some,
especially Pentecostal churches, focus more on fire or a Spirit-filled life,
other churches, mostly non-Pentecostal, put more emphasis on
knowledge (academics or education). In seeking balance between these
point of disagreement, the teachings of Paul offer wisdom that points to
a solution. While examining Paul’s instruction, this research will answer
the questions: (1) What are the challenges of the tension between zeal
and knowledge in the churches of Myanmar? (2) What does Paul teach
in his letters regarding zeal and knowledge? (3) How can a balance be
found between zeal and knowledge in Myanmar’s churches today?
Research Interests:
The challenges of the tension between zeal and knowledge in the churches in Myanmar was explained in Part 1 of this article. Also, an analysis of the concepts of zeal and knowledge in some of Paul’s writings was made in the light of this... more
The challenges of the tension between zeal and knowledge in the churches in Myanmar was explained in Part 1 of this article. Also, an analysis of the concepts of zeal and knowledge in some of Paul’s writings was made in the light of this tension.
Part 2 is an examination of the balance between zeal and knowledge in the lives of two biblical characters, Moses and Paul, and a proposal on how a healthy balance between zeal and knowledge can be achieved in the churches of Myanmar today.
Part 2 is an examination of the balance between zeal and knowledge in the lives of two biblical characters, Moses and Paul, and a proposal on how a healthy balance between zeal and knowledge can be achieved in the churches of Myanmar today.
Research Interests:
With this edition, we begin a series on Asian theological issues—an intentionally generic approach that allows the authors themselves to define what these issues are.
Research Interests:
Pentecostal Theology, Ecclesiology, Pentecostalism, Evangelical Ecclesiology, Missional Ecclesiology, and 8 moreEcclesiastical History, Ecumenical Ecclesiology, Pentecostalism and Charismatics, Pentecostalismo, Asian Theology, Pentecostal movement, Ecclesiology & Christology, and Asian Theological Issues
This paper is presented in two parts. Initially, Part 1 looks at the biblical definition and Pentecostal understanding of a Church. This is followed by a discussion of three Pentecostal ecclesiological concepts, Christological,... more
This paper is presented in two parts. Initially, Part 1 looks at the biblical definition and Pentecostal understanding of a Church. This is followed by a discussion of three Pentecostal ecclesiological concepts, Christological, Pneumatological and Sociological, including some of the issues that can result from a weakened form of these concepts. The first two are presented in Part 1. Part 2 leads off with a discussion of the Sociological concept of ecclesiology, which is followed by the author’s conclusions on the topic.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Pentecostal Theology, and 13 moreEcclesiology, Pentecostalism, Evangelical Ecclesiology, Missional Ecclesiology, Church Leadership, Ecclesiastical History, Pentecostalism and Charismatics, Churches, Biblical Hermeneutics, Theology and Religious Studies, Eastern Orthodox Theology, Eccesiology, and Ecclesiology & Christology
In this part, the author completes his discussion of the three ecclesiological concepts with a presentation of Sociological ecclesiology. This is followed by the author's conclusions. Sociological Ecclesiology The sociological concept of... more
In this part, the author completes his discussion of the three ecclesiological concepts with a presentation of Sociological ecclesiology. This is followed by the author's conclusions. Sociological Ecclesiology The sociological concept of the Church covers two aspects of community, the community within the Church, and the Church in the community.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Pentecostal Theology, Pentecostal, and 14 moreEcclesiology, Pentecostalism, Book of Ecclesiastes, Evangelical Ecclesiology, Missional Ecclesiology, Ecclesiastical History, Pentecostalism and Charismatics, Bible Study, Churches, Biblical Hermeneutics, Theology and Religious Studies, Pentecostalismo, Pentecostal history, and Ecclesiology & Christology
This paper is presented in two parts. After a review of the background and significance of this study in addition to the initial hypothesis, methodology and scope, Part 1 will discuss the life and ministry of Rev. Hiram Pangilinan, a... more
This paper is presented in two parts. After a review of the background and significance of this study in addition to the initial hypothesis, methodology and scope, Part 1 will discuss the life and ministry of Rev. Hiram Pangilinan, a Filipino Neocharismatic minister, whose perspective on signs and wonders gives us a better understanding of third wave theology in a Filipino context. Part 2 will present a synthesis and critique of Rev. Pangilinan’s theology as well as providing a summary, the author’s conclusions and further implications of this
study.
study.
Research Interests:
Theology, Systematic Theology, Theological Ethics, Early Christianity, Missiology and Mission Theology, and 13 morePhilippines, Early Modern Christian Theology, Filipino Christians, Filipino, Filipino Studies, Theology and Religious Studies, Asian Christian Theology, Asian Christianity, Signs, Miracles Signs Wonders, Filipino Christianity, mythology, comments, Signs and Wonders, and Christianity in the Philippines
In this part, a synthesis and critique of Rev. Pangilinan’s theology of signs and wonders will be presented as well as providing a summary, the author’s conclusions and further implications of this study
Research Interests:
Christianity, Theology, Theological Ethics, Case Study Research, Theological Hermeneutics, and 13 moreMissiology and Mission Theology, Theological exegesis, Filipino Christians, Filipino, Filipino Studies, Global Christianity, Case Study, Theology and Religious Studies, Biblical Theological Studies, Theological studies, Asian Christianity, Theological research, and Signs and Wonders
This paper is presented in two parts. After an introductory discussion of the elements and purpose of the paper, Part 1 looks at a methodological consideration when doing local theology related to Chineseness. This is followed by a... more
This paper is presented in two parts. After an introductory discussion of the elements and purpose of the paper, Part 1 looks at a methodological consideration when doing local theology related to Chineseness. This is followed by a discussion of Chang Yau Hoon’s paradigm, which is a model for constructing Chineseness in the Christian church in Indonesia and which, according to the author, can be used to construct Chineseness in Singapore, as well. The remainder of Part 1 discusses constructing Chineseness in ministry in Indonesia.
Research Interests:
Christianity, Theology, Chinese Religions, Theological Ethics, Contextual Theologies, and 13 moreEarly Christianity, Missiology and Mission Theology, Christology, Christian Ethics, Christian Philosophy, Contextual Theology, Christian Leadership, Christian Ministry, Churches, Theology and Religious Studies, Chinese Church, Asian Christian Theology, and Asian Christianity
This part examines the issue of constructing Chineseness in ministry in Singapore. The issue of bilingual services will be explored using three Christian churches as examples. This part will conclude with the author’s recommendations and... more
This part examines the issue of constructing Chineseness in ministry in Singapore. The issue of bilingual services will be explored using three Christian churches as examples. This part will conclude with the author’s recommendations and global applications.
Research Interests:
Christianity, Theology, Chinese Religions, Theological Ethics, Missiology and Mission Theology, and 12 moreEcclesiology, Bible, Evangelical Ecclesiology, Missional Ecclesiology, Christian Ministry, Christians, Bible Study, Churches, Theology and Religious Studies, Asian Christian Theology, Asian Christianity, and Ecclesiology & Christology
Representatives of various classical Pentecostal churches and a delegation from the World Communion of Reformed Churches met in Legon, Accra, Ghana, November 29 - December 4, 2018. This meeting was the fifth session of the third round,... more
Representatives of various classical Pentecostal churches and a delegation from the World Communion of Reformed Churches met in Legon, Accra, Ghana, November 29 - December 4, 2018. This meeting was the fifth session of the third round, which is focused on “Ministering to the Needs of the World.”
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Pentecostal Theology, Pentecostal, and 13 moreEcclesiology, Pentecostalism, Eschatology, Evangelical Ecclesiology, Missional Ecclesiology, Ecclesiastical History, Pentecostalism and Charismatics, Churches, Theology and Religious Studies, Pentecostalismo, Christian Eschatology, Oneness Pentecostalism, and Ecclesiology & Christology
Representatives of various classical Pentecostal churches and the Lutheran World Federation member churches began a five-year dialogue in 2016, preceded by preparatory meetings from 2004 - 2010 at the Institute for Ecumenical Research in... more
Representatives of various classical Pentecostal churches and the Lutheran World Federation member churches began a five-year dialogue in 2016, preceded by preparatory meetings from 2004 - 2010 at the Institute for Ecumenical Research in Strasbourg, France. The third meeting took place October 7-12, 2018 at Casa de Retiro San Francisco Javier in Santiago de Chile. Through annual meetings, the partners seek to understand each other better, at both international and local levels, in order to appreciate each other’s theological and spiritual traditions and to find ways for common witness
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Ecumenical Theology, Pentecostal Theology, and 13 morePentecostal, Ecclesiology, Christian Ethics, Pentecostalism, Evangelical Ecclesiology, Missional Ecclesiology, Christian Leadership, Ecclesiastical History, Ecumenism, Churches, Theology and Religious Studies, Pentecostalismo, and Ecclesiology & Christology
With the rise of the church in the Majority World comes a rise in interest in issues drawn from those cultural contexts. One of the issues in the last few years has been that of honor and shame. While this is not a new issue to Asians, it... more
With the rise of the church in the Majority World comes a rise in interest in issues drawn from those cultural contexts. One of the issues in the last few years has been that of honor and shame. While this is not a new issue to Asians, it is one of the most difficult aspects of Asian cultures for Westerners to grasp. It may have been issues like this that poet Rudyard Kipling, who was born in British India, had in mind when he wrote his famous line “East is East and West is West and never the twain shall meet.” Difficult or not, it is part of the core of most, if not all, Asian cultures.
Research Interests:
The seeking nature of man is described adequately by Gary A. Wilburn: Man’s world is limited by its physical qualities and knowable traits. Or is it? What has always made man a unique specimen of physical life is his belief in, and... more
The seeking nature of man is described adequately by Gary A. Wilburn:
Man’s world is limited by its physical qualities and knowable traits. Or is it? What has always made man a unique specimen of physical life is his belief in, and search for, something beyond the visible world in which he lives. He dreams and has ideas. He investigates the realms which are outside of his sense perception. He is aware of Being or beings separate from himself who cavort and command attention of those who inhabit the earth.
Man’s world is limited by its physical qualities and knowable traits. Or is it? What has always made man a unique specimen of physical life is his belief in, and search for, something beyond the visible world in which he lives. He dreams and has ideas. He investigates the realms which are outside of his sense perception. He is aware of Being or beings separate from himself who cavort and command attention of those who inhabit the earth.
Research Interests:
Divination, Old Testament Prophecy, Study of Religions, Pentecostal Theology, Prophets, and 13 morePentecostalism, Bible, World Religions, Discipleship, Spiritual Formation and Discipleship, Prophecy, Pentecostalism and Charismatics, Prophets of the Hebrew Bible/"Old Testament", Bible Study, Vietnamese studies, CHRISTIAN DISCIPLESHIP, Vietnamese Religious Beliefs, and Bible Prophecy
If I ask the Lord to baptize me in the Holy Spirit, is it possible that a demon might possess me instead?” This is the question I have heard asked on more than one occasion by Filipinos seeking the Spirit’s infilling, highlighting the... more
If I ask the Lord to baptize me in the Holy Spirit, is it possible that a demon might possess me instead?” This is the question I have heard asked on more than one occasion by Filipinos seeking the Spirit’s infilling, highlighting the need for a careful analysis of the Philippine animism as it relates to biblical teaching on the baptism in the Holy Spirit. But what is the Filipino worldview that drives this and other related questions and what are the implications of this worldview for discipleship and teaching regarding Spirit baptism?
Research Interests:
Baptist Theology, Pentecostal Theology, Baptism, Spiritualism, Pentecostalism, and 13 moreSpirit Possession (Anthropology), Animism, Holy Spirit, Charismatic Christianity, Discipleship, Spiritual Formation and Discipleship, Pentecostalism and Charismatics, Spirit Possession, CHRISTIAN DISCIPLESHIP, Charismatic Theology, The Holy Spirit, Spirit Posession and Witchcraft, and Theology of Baptism
In the 1990s, a Chinese young man, an undergraduate, indulged in sex during his final year of college. One night, after sinning again, he felt such guilt that he knelt down on the ground in a corner and called upon Tian 天 (Heaven)1 in... more
In the 1990s, a Chinese young man, an undergraduate, indulged in sex during his final year of college. One night, after sinning again, he felt such guilt that he knelt down on the ground in a corner and called upon Tian 天 (Heaven)1 in desperation: “Oh, Tian! If I sin one more time, strike me by a lightning!” Then, he stood up and went back to the study room. For the first time, his Christian roommate started to share the gospel with him, and he became a Christian.
Research Interests:
Christianity, Theology, Chinese Religions, Hermeneutics, Missiology and Mission Theology, and 13 moreBiblical Studies, Gospels, Study of Religions, Revelation, Apostle Paul and the Pauline Letters, Bible, Book of Revelation, Apostle Paul, Biblical Hermeneutics, Salvation, Christian Studies, Heaven, and Athenians
In Part 1 of this paper, we mentioned three differing ways of viewing Tian: as one god among many, as an indifferent creator, or as the approachable God of the Bible. The paper reviewed God’s accessibility, and how He reveals Himself to... more
In Part 1 of this paper, we mentioned three differing ways of viewing Tian: as one god among many, as an indifferent creator, or as the approachable God of the Bible. The paper reviewed God’s accessibility, and how He reveals Himself to mankind. In the following pages we will consider the controversy over Tian in depth.
Research Interests:
在上世纪九十年代的中国，有一位年轻的大学生，于大学期间 的最后一年，在情欲中泥足深陷、不能自拔。一天晚上，再一次 犯罪后他感到无比罪咎，于是在一个角落处跪于地上向天呼求： “天（Tian, Heaven）啊，如果我再犯这罪，就打个雷劈死我吧！” 然后，他起身回到自习室。那晚，同在自习室学习的基督徒同学 第一次向他分享福音；于是他成为了一个 督徒。
Research Interests:
在上一部分，笔者探讨了上帝的可接近性，并祂如何向人类彰 显自己。此外，笔者还提到了三种不同的华人天观：天为众神之 一；天为冷漠的造 主；天为圣经所启示的可接近的上帝。在接 下来的文字中，我们将深入探讨这三种不同的观点。
Research Interests:
With the rise of the church in the Majority World comes a rise in interest in issues drawn from those cultural contexts. One of the issues in the last few years has been that of honor and shame. While this is not a new issue to Asians, it... more
With the rise of the church in the Majority World comes a rise in interest in issues drawn from those cultural contexts. One of the issues in the last few years has been that of honor and shame. While this is not a new issue to Asians, it is one of the most difficult aspects of Asian cultures for Westerners to grasp. It may have been issues like this that poet Rudyard Kipling, who was born in British India, had in mind when he wrote his famous line “East is East and West is West and never the twain shall meet.” Difficult or not, it is part of the core of most, if not all, Asian cultures.
Research Interests:
Hebrew Literature, New Testament, Hebrew Bible, Old Testament Theology, Biblical Studies, and 14 moreOld Testament, Gospels, Synoptic Gospels, Biblical Theology, Pentecostal Theology, Biblical Exegesis, Exegesis, New Testament Studies, Crucifixion, Biblical Hermeneutics, 1 Corinthians, Hebrew Bible/Old Testament, Cultural Context, and Honor and Shame
“Face” (面子2) is an important commodity for the Chinese.3 One of the many Chinese concepts for shame is 失面子, 4 literally “loss face.” When one feels ashamed, one cannot face other people because of this “loss of face,” the face being a... more
“Face” (面子2) is an important commodity for the Chinese.3 One of the many Chinese concepts for shame is 失面子, 4 literally “loss face.” When one feels ashamed, one cannot face other people because of this “loss of face,” the face being a representation of oneself. While shame is a universal phenomenon, it is deeply ingrained in the psyche of Chinese Filipinos, or Tsinoys, 5 both in individuals and in groups.6 Whenever Tsinoys, or any of their family members, have any disability they are even more inclined to develop shame.
Research Interests:
Missiology, Chinese Religions, Hebrew Bible, Culture, Beliefs, and 13 moreBiblical Hebrew (Languages And Linguistics), Biblical Hebrew, Epistomology, Book of Hebrews, Biblical Hermeneutics, Chinese Culture, Hebrew Bible/Old Testament, Beliefs Systems, Beliefs & Values, Chinese Concepts, Chinese Culture Values, Chinese Epistemology, and Tsinoy
I was blessed to be able to attend Sunday School at a young age. My Chinese father was a Buddhist and my mother, of Chinese, Spanish and Filipino descent, was a Roman Catholic. Although they were nonChristians then, they allowed me,... more
I was blessed to be able to attend Sunday School at a young age. My Chinese father was a Buddhist and my mother, of Chinese, Spanish and Filipino descent, was a Roman Catholic. Although they were nonChristians then, they allowed me, together with my four siblings, to go to an evangelical Christian church. I am grateful for the Western
missionaries who founded and pastored my church. They faithfully taught us the Word of God, and enhanced our skills in studying the Scriptures. However, I could have gained a deeper understanding and appreciation of Scripture if I had seen it from the standpoint of my own worldview, which is quite similar to the worldview of the Mediterranean culture in the first century.
missionaries who founded and pastored my church. They faithfully taught us the Word of God, and enhanced our skills in studying the Scriptures. However, I could have gained a deeper understanding and appreciation of Scripture if I had seen it from the standpoint of my own worldview, which is quite similar to the worldview of the Mediterranean culture in the first century.
Research Interests:
New Testament, Early Christianity, Historical Jesus, Israel, Kingdom of God, and 13 moreJesus, Jesus Christ, New Testament Studies, Christians, Crucifixion, Crucifixion in Early Christianity, Crucifixion of Christ, The Cross and Crucifixion, Death of Jesus, social science and Bible, status degradation ritual, Simon of Cyrene, The Death of Jesus as Sacrifice, and The Cross of Jesus Christ
One of the most important events in Korea is Hyeonchung-il—the Korean Memorial Day. The government of South Korea has designated June 6 as a national Memorial Day in order to honor those soldiers and civilians who sacrificed their lives... more
One of the most important events in Korea is Hyeonchung-il—the Korean Memorial Day. The government of South Korea has designated June 6 as a national Memorial Day in order to honor those soldiers and civilians who sacrificed their lives for the country during the Korean War, as well as those who bravely carried out the independence movement during Japanese colonization.
Research Interests:
New Testament, Mediterranean, Bible, Luke-Acts, Korean Religions, and 14 moreNew Testament Theology, Gospel of Luke, Ancient Christianity, Jesus, Jesus Christ, New Testament Studies, 1 Corinthians, Salvation, Ancient Christian Literature, Death of Jesus, Ancient Literature, Korean Culture, Korean beliefs and values, and The Cross of Jesus Christ
In spite of the fact that the book of Job has been preached from generation to generation due to its benefits for believers, we should ask, and scrutinize, what its meaning really is. Cline presents the significance of its meaning as a... more
In spite of the fact that the book of Job has been preached from generation to generation due to its benefits for believers, we should ask, and scrutinize, what its meaning really is. Cline presents the significance of its meaning as a text, saying, “The author of a text such as Job had the intention of a readership for the work, and had the conception of a public that would desire the work – desire it enough to put their hand in their pocket for it.”1 Some might say that the meaning of Job is to present the retribution principle, if one reads only the prologue (chapters 1 & 2) and the epilogue (42:7-17). Especially the great richness of the book can be understood as the consequence of Job’s piety by waw consecutive in the very first part (1:1-3), while others will see Job as the champion against dogmatism, or as the victim of a cruel world.
Research Interests:
Old Testament Theology, Biblical Studies, Old Testament, Bible Translation, Bible Translations, and 13 moreFriendship Studies, Friendship, Book of Job, Literary study of the Bible, Bible, Old Testament Studies, Bible Study, Old Testament Exegesis, Biblical Hermeneutics, Loyalty, Hebrew Bible/Old Testament, Friendships, and Treachery
This paper is a threefold reading of Lamentations 1 through an honor-shame perspective. First, it explores some characteristics of the Mediterranean culture as well as honor-shame references in the Old Testament in general. Second, it... more
This paper is a threefold reading of Lamentations 1 through an honor-shame perspective. First, it explores some characteristics of the Mediterranean culture as well as honor-shame references in the Old Testament in general. Second, it gives a close reading of Lamentations 1 through the perspective of honor-shame. Third, it offers some contextual reflections of the study. This study is significant because there is no complete study on the book of Lamentations through an honor-shame perspective. A close reading of the book of Lamentations reveals cultural norms of honor as well as expressions of honor that counter those common in that culture.
Research Interests:
Hebrew Literature, Hebrew Bible, Old Testament Prophecy, Old Testament Theology, Biblical Studies, and 14 moreOld Testament, Culture, Mediterranean, Biblical Theology, Bible, Book of Lamentations, Biblical Exegesis, Biblical Hebrew, Old Testament Studies, Bible Study, Old Testament Exegesis, Lamentations, Biblical Hermeneutics, and Hebrew Bible/Old Testament
With the publication of this edition, the Asian Journal of Pentecostal Studies completes its 20th year of publication. While we did not plan anything special for this anniversary, I think it is fitting, given the Pentecostal emphasis on... more
With the publication of this edition, the Asian Journal of Pentecostal Studies completes its 20th year of publication. While we did not plan anything special for this anniversary, I think it is fitting, given the Pentecostal emphasis on the NT charismata, an increased focus on the ministry of women and a passion for missions that came with the Pentecostal movement, that we should focus on these NT themes in the six articles presented here. All papers were originally presented at the 25th Annual William W. Menzies Lectureship Series held on the APTS Baguio campus on January 30-February 3, 2017.
Research Interests:
Christianity, Theology, New Testament, Missiology and Mission Theology, Biblical Theology, and 13 moreNew Testament and Christian Origins, Bible, Luke-Acts, Women in Ministry, New Testament Textual Criticism, New Testament Theology, New testament exegesis, New Testament Studies, Christian Ministry, Old Testament studies, New Testament studies, biblical theology, Christian Studies, Christian theology and biblical studies, and Minister
A recent storm in Lucan scholarship is the polar discussion on Luke’s view of women in prophetic ministry. The scholars on one side of the debate posit that Luke validated the prophethood of women, while their polar opposites assert that... more
A recent storm in Lucan scholarship is the polar discussion on Luke’s view of women in prophetic ministry. The scholars on one side of the debate posit that Luke validated the prophethood of women, while their polar opposites assert that Luke purposely distanced women from the prophetic ministry. The minorities who don’t accede to either side prefer to identify Luke’s stance as ambiguous. In light of this quandary, this paper, which is divided into two parts, aims at identifying Luke’s stance on women vis-à-vis prophecy with the use of a biblical theological method. This first part will summarize the current discussions on said topic then deal with specific Lucan Gospel passages that demonstrate his treatment of women in prophetic ministry.
Research Interests:
Gospels, Women, Gender and religion (Women s Studies), Luke-Acts, Prophetic religions, and 13 moreWorld Religions, Women in Ministry, Gospel of Luke, Book of Acts, Women and Religion, narratology and exegesis of Luke-Acts, Holy Spirit in Luke-Acts, Biblical Theology [Luke-Acts], Biblical Exegesis Gospels of John and Luke, Luke and Acts, Luke's Gospel, Gospel of Luke and Acts, and Theology of Luke-Acts
In Part 1, we surveyed the modern scholarship on Luke’s treatment of women in relation to prophecy. We specifically studied key passages in the evangelist’s Gospel, with the goal of ascertaining his purview on women in prophetic ministry.... more
In Part 1, we surveyed the modern scholarship on Luke’s treatment of women in relation to prophecy. We specifically studied key passages in the evangelist’s Gospel, with the goal of ascertaining his purview on women in prophetic ministry. In Part 2, we shall discuss key passages in the Book of Acts using a more textual critical approach. The findings will then be synthesized and unified under a pervading theological motif. It is this paper’s aim to reveal a timeless Lucan message not only for the first century church, but also for the Filipino church today.
Research Interests:
Biblical Studies, Gospels, Women, Biblical Theology, Evangelicalism, and 13 moreLuke-Acts, Evangelical Theology, Evangelism, Gospel of Luke, Prophecy, Bible Study, Biblical Hermeneutics, Holy Spirit in Luke-Acts, Biblical Theology [Luke-Acts], Biblical Exegesis Gospels of John and Luke, Luke's Gospel, Gospel of Luke and Acts, and Theology of Luke-Acts
There seems to be almost universal agreement that Paul restricted women’s role in ministry, largely based on two texts—1 Cor 14:34-35 and 1 Tim 2:11-15.1 Pauline authorship is not crucial to the interpretation of these texts on the role... more
There seems to be almost universal agreement that Paul restricted women’s role in ministry, largely based on two texts—1 Cor 14:34-35 and 1 Tim 2:11-15.1 Pauline authorship is not crucial to the interpretation of these texts on the role of women. In fact, one of the significant obstacles to authenticity and Pauline authorship is the traditional reading of the 1 Timothy passage as antagonistic to ministry roles for women. This makes many scholars uncomfortable—as perhaps it well should.
Research Interests:
Christianity, Theology, Women, Bible, Women in Ministry, and 13 moreTheology of Ministry/Office, Women and Religion, Christian Ministry, 1 Corinthians, Church Leadership & Ministry, Theology and Youth Ministry, Minister, Pastoral Ministry, Theology of Ministry, Theology and Ministry, Theology and Christian Ministry, Worshipping, and Bible Theology of Pastoral Ministry
Does Paul Really Want All Women to be Silent? 1 Corinthians 14:34-35
Research Interests:
Christianity, Theology, Missiology, Hermeneutics, Missiology and Mission Theology, and 14 moreBiblical Studies, Bible Translations, Women, Biblical Theology, Biblical Interpretation, Bible, Biblical Exegesis, Women and Religion, Bible Study, Biblical Hermeneutics, 1 Corinthians, Theology and Religious Studies, Christian Studies, and Minister
Japan has an almost 470-year history of Christian proclamation since Francis Xavier’s arrival in 15492 though the Christian faith was prohibited from 1639 to 1868.3 Japan’s current Christian population is only 1,955,729 (1.54%) out of... more
Japan has an almost 470-year history of Christian proclamation since Francis Xavier’s arrival in 15492 though the Christian faith was prohibited from 1639 to 1868.3 Japan’s current Christian population is only 1,955,729 (1.54%) out of 126,995,411 and its evangelical population is 596,498 (0.47%), which represents 30.5% of the whole Christian population) according to Operation World. 4 Among manysuggested reasons hindering Japanese’ conversion to the Christian, especially evangelical, faith is the popular practice of ancestor veneration, which “has been an important aspect of religious practice in Japan for centuries.”5
Research Interests:
Christianity, Theology, Japanese Religions, Biblical Studies, Christology, and 14 moreBiblical Theology, Evangelicalism, Japan, Biblical Interpretation, Evangelical Theology, Evangelical Ecclesiology, Evangelism, Christians, Christian Studies, Christianity in Japan, Christian Faith, Mission and Evangelism, 1 Peter, and Japanese Christianity
In the following arguments, I consider 1 Peter 3:8-4:6 as a cohesive discourse with a pedal note, fundamental motif: “repay evil with blessing because to this you were called so that you may inherit a blessing” (3:9).1 With this wider... more
In the following arguments, I consider 1 Peter 3:8-4:6 as a cohesive discourse with a pedal note, fundamental motif: “repay evil with blessing because to this you were called so that you may inherit a blessing” (3:9).1 With this wider literary context in view, I will focus my discussions on 3:18b-20a and 4:6, which pertain to the notion of postmortem evangelism discussed in today’s Japan.
Research Interests:
Christianity, Exercise Physiology, Preaching, Bible Translation, Bible Translations, and 13 moreBible, Biblical Exegesis, Evangelism, New testament exegesis, Exegesis, Evangelism and Church Growth, Worship & Preaching, Old Testament Exegesis, Bible Exegesis, Exegese Biblical, Mission and Evangelism, 1 & 2 Peter, and 1 Peter
We are pleased to offer the second and final part in our series on issues in the New Testament. Part I can be viewed and downloaded at www.apts.edu/ajps. All authors here are students in our Master of Theology Program. At APTS, we are... more
We are pleased to offer the second and final part in our series on issues in the New Testament. Part I can be viewed and downloaded at www.apts.edu/ajps. All authors here are students in our Master of Theology Program. At APTS, we are intentional about cultivating a culture of writing for publication, both by those with proven published credentials and those aspiring to gain them. Another advantage to publishing the work of our own students is the opportunity to look at issues through new and younger eyes while, at the same time, benefiting from the work of older scholars as we did in Part I of this series. For more information on our PhD, DMin and MTh programs, please visit www.apts.edu or email me at the address below.
Research Interests:
New Testament, Baptism, Ancient Greek Religion, New Testament and Christian Origins, New Testament Textual Criticism, and 13 moreBible (New Testament), Holy Spirit, New Testament Theology, Biblical Literature and Hermeneutics (esp. New Testament), New testament exegesis, New Testament Studies, New Testament Ethics, Christology of New Testament, New Testament Greek Grammar, The Use of the Old Testament in the New, Old and new testament, The Holy Spirit, and New Testament Pneumatology
This paper on a Lukan paradigm of witness is divided into two parts. Part I will first present a survey on modern scholarship. Following the survey, there will be a discussion of the limitations of previous studies, the features of this... more
This paper on a Lukan paradigm of witness is divided into two parts. Part I will first present a survey on modern scholarship. Following the survey, there will be a discussion of the limitations of previous studies, the features of this current study and some sociotheological approaches to Acts. Part I will also include a presentation of the thesis and methodology of this study. The last section of Part I will introduce an analysis of Luke‟s concept of witness, which will be continued in Part II. Part II begins with exegetical analyses of two passages in Acts that demonstrate the parallel nature of the individual‟s witness and the community witness. Following this, the sociology of conversion approach and a socio-theological case will be discussed. Finally, my conclusions in this study will be presented.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Theology, Pentecostal Theology, and 14 morePentecostalism, Luke-Acts, Biblical Exegesis, Gospel of Luke, Exegesis, Pentecostalism and Charismatics, Old Testament Exegesis, Journal of Theological Studies, Acts of the Apostles, Holy Spirit in Luke-Acts, Theology and Religious Studies, Biblical Theological Studies, Theological studies, and Jews and Gentiles
Acts 2:1-41 narrates the first episode of the outpouring of the Spirit (Pentecost event). After Peter’s evangelistic speech, Luke records Acts 2:42-47 describing the idyllic community formed after the mass baptism (mentioned in verse... more
Acts 2:1-41 narrates the first episode of the outpouring of the Spirit (Pentecost event). After Peter’s evangelistic speech, Luke records Acts 2:42-47 describing the idyllic community formed after the mass baptism (mentioned in verse 41).1 Luke writes in Acts 2:42, ―And they were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer‖ (NAS). Interestingly, Luke writes four aspects of the believers’ community life and arranged them into two pairs.
Research Interests:
Christianity, Christian Ethics, Theological exegesis, Luke-Acts, Biblical Exegesis, and 13 moreChristian Theology, Gospel of Luke, New testament exegesis, Exegesis, Old Testament Exegesis, narratology and exegesis of Luke-Acts, Holy Spirit in Luke-Acts, Christian Studies, Biblical Theology [Luke-Acts], Biblical Exegesis Gospels of John and Luke, Exegese Biblical, Luke's Gospel, and Gospel of Luke and Acts
I am grateful to be an heir of the Pentecostal movement. We Pentecostals believe that the purpose of being baptized by the Holy Spirit is to enable us to participate in God‘s mission. The Statement of Fundamental Truths by the General... more
I am grateful to be an heir of the Pentecostal movement. We Pentecostals believe that the purpose of being baptized by the Holy Spirit is to enable us to participate in God‘s mission. The Statement of Fundamental Truths by the General Council of the Assemblies of God says: ―All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ . . . with it comes the endowment of power for life and service, the bestowment of the gifts and their uses in the work of the ministry.
Research Interests:
Christianity, Gospels, Pentecostal Theology, Baptism, Pentecostalism, and 14 moreMatthew's Gospel, Christian Spirituality, Luke-Acts, Holy Spirit, Gospel of Luke, Gospel of Matthew, Pentecostalism and Charismatics, Holy Spirit in Luke-Acts, Christian Studies, History and Theology of Pentecostalism and Evangelicalism, Baptism in the Holy Spirit, Pentecostal/charismatic Christianity, The Holy Spirit, and Luke's Gospel
In this section, I examine how the Holy Spirit was involved in the various Gospel accounts of the temptation of Jesus, which happened in the wilderness of Judea. ―Wilderness‖ in Greek is ejrhmoς, which, according to BDAG, means an... more
In this section, I examine how the Holy Spirit was involved in the various Gospel accounts of the temptation of Jesus, which happened in the wilderness of Judea. ―Wilderness‖ in Greek is ejrhmoς, which, according to BDAG, means an uninhabited region or locality, desert, grassland, wilderness.1The wilderness theme in the Bible is important. In the OT, this is the place where God met his people and revealed himself (see Exod. 3:1-3, 19, Deut. 8:2, 1Kings 19:4-13); 2 while in the NT, it’s where Jesus sometimes withdrew himself to pray. In the Jewish tradition, the word has a further aspect. The Jews believed that the wilderness, being beyond the bounds of society, was the haunt of evil spirits.3 The story of the temptation of Jesus reflects this. The wilderness was an arena of the battle between the Son of God, and Satan.
Research Interests:
Christianity, Theology, Biblical Studies, Gospels, Pentecostal Theology, and 13 moreBaptism, Pentecostalism, Matthew's Gospel, Holy Spirit, Gospel of Luke, Gospel of Matthew, Pentecostalism and Charismatics, Christian Studies, History and Theology of Pentecostalism and Evangelicalism, Baptism in the Holy Spirit, Baptismal Theology, The Holy Spirit, and The Last Temptation of Christ
Prompted by the recent advancement of Functional/Cognitive approaches in linguistics, 2 more and more lively linguistic analyses have been submitted in the area of Biblical Greek.3 The year 2015 alone testified to the publication of some... more
Prompted by the recent advancement of Functional/Cognitive approaches in linguistics, 2 more and more lively linguistic analyses have been submitted in the area of Biblical Greek.3 The year 2015 alone testified to the publication of some enterprising works in this area using those approache. 4 On the validity of linguistic analysis of Biblical
Greek, Stanley Porter states: “I firmly believe that matters of Greek language and linguistics are essential to understanding the Greek New Testament; in that sense, knowledge of Greek linguistics is a fundamental hermeneutical stance that should be pursued by every serious student of the New Testament.”
Greek, Stanley Porter states: “I firmly believe that matters of Greek language and linguistics are essential to understanding the Greek New Testament; in that sense, knowledge of Greek linguistics is a fundamental hermeneutical stance that should be pursued by every serious student of the New Testament.”
Research Interests:
Bible Translation, Bible Translations, Greek Religion, Theological exegesis, Literary study of the Bible, and 13 moreBible, Biblical Exegesis, Biblical Greek, New testament exegesis, Exegesis, Bible Study, Biblical Greek language, Exegese Biblical, Greek Bible, Greek Bible/New Testament, Biblical Studies. Koine Greek Language, Translation of Greek Bible, and Biblical Greek Exegesis
In his emphasis on the inherent nature of the middle semantic in the Greek voice system and rationale for the integration of the traditional “middle/passive” and “passive” into a common “middle/passive” or “subject-focused,” Conrad argues... more
In his emphasis on the inherent nature of the middle semantic in the Greek voice system and rationale for the integration of the traditional “middle/passive” and “passive” into a common “middle/passive” or “subject-focused,” Conrad argues that even Aorist/Future Passive, bearing the distinctly “passive” /-qh-/ morphology (*2a/b above),
Research Interests:
Hebrew Bible, Bible Translation, Bible Translations, Ancient Greek Religion, Literary study of the Bible, and 13 moreBible, Bible and Popular Culture, Ancient Greek Language, Hebrew Bible, Greek New Testament, Bible Study, Early Bible Translations, Hebrew Bible/Old Testament, Greek Bible, Greek Bible/New Testament, Translation of Greek Bible, Hebrew Bible - Greek Sources, Greek translations of the Bible, and Greek Bible Translations
In this and the next issue, we wade into the crowded waters of New Testament Studies. In Part 1, we present the work of a veteran scholar, Dr. Donald Hagner, the George Eldon Ladd Professor Emeritus of New Testament at the School of... more
In this and the next issue, we wade into the crowded waters of New Testament Studies. In Part 1, we present the work of a veteran scholar, Dr. Donald Hagner, the George Eldon Ladd Professor Emeritus of New Testament at the School of Theology at Fuller Theological Seminary in Pasadena, California. We also present the work of two newer scholars, Adrian Rosen, Ph.D (cand.) and Marlene Yap, MTh (cand.), who both teach here at APTS.
Research Interests:
Christianity, Theology, New Testament, Systematic Theology, Old Testament Theology, and 13 moreEarly Christianity, Missiology and Mission Theology, Gospels, Biblical Theology, New Testament and Christian Origins, New Testament Textual Criticism, New Testament Theology, Biblical Literature and Hermeneutics (esp. New Testament), New testament exegesis, New Testament Studies, Christology of New Testament, New Testament Greek Grammar, and Theology and Religious Studies
The first word in Mark, the earliest of our Gospels, is “Beginning” (archē), namely, “The beginning of the good news (euaggeliou) of Jesus Christ (the Son of God).” (Mk 1:1)1 The good news is the announcement of something dramatically... more
The first word in Mark, the earliest of our Gospels, is “Beginning” (archē), namely, “The beginning of the good news (euaggeliou) of Jesus Christ (the Son of God).” (Mk 1:1)1 The good news is the announcement of something dramatically new, the beginning of eschatological fulfillment—i.e., fulfillment of what the prophets had foretold and of what, therefore, the Israelites for generations had longed for.
Research Interests:
New Testament, Old Testament Theology, Old Testament, Gospels, Synoptic Gospels, and 13 moreNew Testament and Christian Origins, New Testament Textual Criticism, Gospel of Mark, New Testament Theology, New testament exegesis, New Testament Studies, Old Testament Studies, Christology of New Testament, Old Testament Exegesis, Hebrew Bible/Old Testament, Old Testament Ethics, The Synoptic Gospels, and The gospel of Mark
The gospel that Paul defends so vigorously in Galatians involves a dramatic newness. It is a gospel, he insists, that came not through any human means, but “through a revelation (apokalypseōs) of Jesus Christ” (1:12).
Research Interests:
Israel Studies, Gospels, Synoptic Gospels, Romans, Faith, and 14 moreMatthew's Gospel, Bible, Israel, Gospel of John, Gospel of Mark, Gospel of Luke, Colossians, Galatians, Book of Romans, Acts of the Apostles, Colossians 1.15-20, People of Israel, Apostles, and Bible. New Testament. paul's epistle to the Romans
In 1 Corinthians, we find the same attitude toward the law that we encountered in Galatians and Romans. Paul quotes a motto he probably had taught the Corinthians but which they were abusing. He qualified it each time. “All things are... more
In 1 Corinthians, we find the same attitude toward the law that we encountered in Galatians and Romans. Paul quotes a motto he probably had taught the Corinthians but which they were abusing. He qualified it each time. “All things are lawful for me, but not all things are beneficial. All things are lawful for me, but I will not be dominated by anything” (6:12).1 And “All things are lawful, but not all things are beneficial. All things are lawful, but not all things build up.” That this involves freedom from the law is especially evident from Chapters 7-9.
Research Interests:
Hebrew Literature, Hebrew Bible, The Letter to the Hebrews, Faith, Ancestors (Anthropology Of Religion), and 14 moreEpistle to the Hebrews, Biblical Hebrew (Languages And Linguistics), Epistle to the Ephesians, Hebrews, Biblical Studies, Pauline Epistles, First and Second Corinthians, Moses, 1 Corinthians, 2 Corinthians, Hebrew Bible/Old Testament, Ephesians, 1 Corinthians 11:2-16, The Book Ephesians Bible Study, Ephesians 5:18–21, and Melchizedek
A great portion of the book of James contains various ethical exhortations that would be equally at home in both the OT and the NT. James amounts to a form of Christian wisdom literature. The addressees are “the twelve tribes in the... more
A great portion of the book of James contains various ethical exhortations that would be equally at home in both the OT and the NT. James amounts to a form of Christian wisdom literature. The addressees are “the twelve tribes in the Dispersion” (1:1) 1, which sounds appropriate for Jewish Christian readers, of course; but it is not necessary to restrict the intended readership to Jews. Very possibly this address could reflect the view of the Church as the true Israel (cf. Mt 19:28; Rev 21:12-14), alluding to the fulfillment of the promises to Israel. To be noted in this connection is the address of 1 Peter, which is clearly a document written to Gentile Christians (cf. 2:9-10; 4:3-4)— “to the exiles of the Dispersion” (1:1).
Research Interests:
Christianity, Early Christianity, Eschatology and Apocalypticism, Apocalyptic Eschatology, Catholic Epistles, and 13 moreJewish - Christian Relations, Early Christian Apocryphal Literature, Apostle Paul and the Pauline Letters, Literary study of the Bible, Bible, Apoptosis and Molecular Signaling, Christians, Bible Study, 2 Peter and Jude, 1 & 2 Peter, 1 Peter, Book of James, and 1 Peter, New Testament, Catholic Epistles
A Muslim father kills his daughter for the sake of family honor when she marries outside the faith. A Japanese leader steps down in shame over the mistakes of his subordinates. They both live in shamehonor societies in which shame is... more
A Muslim father kills his daughter for the sake of family honor when she marries outside the faith. A Japanese leader steps down in shame over the mistakes of his subordinates. They both live in shamehonor societies in which shame is generally to be avoided and despised while honor is to be upheld and sought.
Research Interests:
Religion, New Testament, Culture, Luke-Acts, Religious Studies, and 13 moreGospel of Luke, New Testament Studies, Parable, Parables of Jesus, narratology and exegesis of Luke-Acts, Holy Spirit in Luke-Acts, Biblical Theology [Luke-Acts], Biblical Exegesis Gospels of John and Luke, Parables, Kingdom of God Accordinig to Luke, Luke's Gospel, Major Themes In the Gospel of Luke, and Gospel of Luke and Acts
This theme could be said to cover all aspects of life and Al Tizon’s two articles, which lead off this edition, fit within that framework. However, the application of his two articles merges with the focus of the remaining four articles... more
This theme could be said to cover all aspects of life and Al Tizon’s two articles, which lead off this edition, fit within that framework. However, the application of his two articles merges with the focus of the remaining four articles in that they have strong ramifications for ministry among the poor, oppressed and disenfranchised of today’s world—the segments of society from which the vast majority of Pentecostals and Charismatics are drawn.
Research Interests:
Christianity, Peace and Conflict Studies, Preaching, Early Christianity, Pentecostal Theology, and 13 moreEvangelicalism, Pentecostalism, Luke-Acts, Evangelical Theology, Biblical Exegesis, Kingdom of God, Exegesis, Worship & Preaching, Pentecostalism and Charismatics, Cultural value, Cultural Values, History and Theology of Pentecostalism and Evangelicalism, and Biblical preaching
Stewardship is not a popular subject. As Scott Rodin quips, “Pastors do not like to preach about it, nor do parishioners like to hear about it; few people write about it and even less read about it.”2 Its unpopularity has to do with the... more
Stewardship is not a popular subject. As Scott Rodin quips, “Pastors do not like to preach about it, nor do parishioners like to hear about it; few people write about it and even less read about it.”2 Its unpopularity has to do with the unfortunate fact that people, of which Christians are no exception, believe that their wealth is theirs to do with it what they deem best for their lives. The pursuit of the good life of upward mobility, comfort, security and luxury has spread well beyond the western nations and affected many Asian countries as well and many have been culturally conditioned to believe that this domain belongs privately to each person or church, and that they have the right to do whatever they please with their hard earned wealth. In America, where I live and serve, this is known as pursuing the “American Dream.”
Research Interests:
Missiology, Preaching, Biblical Studies, Prayer, Biblical Theology, and 13 moreBiblical Interpretation, Bible, Missional Ecclesiology, Biblical Exegesis, Kingdom of God, Worship, Worship & Preaching, Bible Study, Creation Care, Biblical Hermeneutics, Christian Apologetics and Preaching, Early Christian Preaching, and Biblical preaching
Abortion-on-demand, drugs, war, and gun violence—issues against which this author has fought as an activist through the years—have something in common: they diminish and destroy life. The driving conviction for many activists is the... more
Abortion-on-demand, drugs, war, and gun violence—issues against which this author has fought as an activist through the years—have something in common: they diminish and destroy life. The driving conviction for many activists is the sacredness of life and the ethical call to resist the violence that seeks to destroy it.
Research Interests:
Religion, Peace and Conflict Studies, Drugs And Addiction, Culture, Peacekeeping, and 13 moreReligion and Violence/Nonviolence, Peace & Conflict Studies, Peace Studies, Abortion, Peace, Drugs, Unwanted pregnancy and abortion, War on Drugs, Peace and Non-violence, Non violence, Human flourishing, Gun Violence, and Respect for life
Presently, House Bill No. 4994, known as the Bangsamoro Basic Law, is in the hands of the Philippine Congress. This bill is the culmination of several years of negotiations between the Philippine government and the Moro Islamic Liberation... more
Presently, House Bill No. 4994, known as the Bangsamoro Basic Law, is in the hands of the Philippine Congress. This bill is the culmination of several years of negotiations between the Philippine government and the Moro Islamic Liberation Front (MILF)— negotiations that have the primary purpose of securing lasting peace for the Bangsa Moro (Moro Nation) of Mindanao. Indeed, from the time of that Spanish conquistadores (with their swords and the Christian cross) landed on Philippine shores almost five centuries ago, peace has eluded the Muslims of Mindanao. Sadly, the Spanish colonizers introduced a type of Christianity via “massive military and religious campaigns to subdue local armed resistance and stamp out indigenous religious beliefs and practices.”1 It is thus said of the Muslim sons and daughters of Mindanao that, from the mid-16th century up to the very present, “There is no Moro generation that has not fought or witnessed war in their homeland.”2 As a consequence of struggling against often vastly superior forces, the Muslims of the Philippines who previously had dominion over those islands have now become an impoverished minority in their own homeland.3
Research Interests:
Christianity, Criminal Justice, Social Justice, Christology, Eucharist, and 14 moreBangsamoro Studies, Eucharistic Theology, Catholicism, Philippine government and politics, Christian Studies, Philippine Law, Local Government Unit in the Philippines, Philippine Government, Philippine Laws, Bangsamoro, Philippine Laws on Persons and Family Relations, Philippine Government Policies, Politics and Governance with Philippine Constitutions, and Bangsamoro Basic Law
The extraordinary success of the Pentecostal movement is largely due to its outreach to those on the periphery of society. Some see the reasons for this success as due to sociological factors; others see it in essentially the "power"... more
The extraordinary success of the Pentecostal movement is largely due to its outreach to those on the periphery of society. Some see the reasons for this success as due to sociological factors; others see it in essentially the "power" factor associated with the Holy Spirit’s dynamic empowerment. The Pentecostal message is very good news among the poor; it answers their immediate felt needs and provides powerful spiritual impetus and community support for a better life. Several recent studies have shown that the intervention of Pentecostal mission into severely deprived communities unleashes powerful redemptive forces resulting in upward social mobility of believers. The genius of Pentecostalism has thus been its relevance to the powerless─its ability to penetrate the enslaving power structures of the socially and economically marginalized.
Research Interests:
Theology, Systematic Theology, Spirituality, Missiology and Mission Theology, Biblical Studies, and 13 moreBiblical Theology, Pentecostal Theology, Pentecostal, Spiritualism, Pentecostalism, Biblical Exegesis, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Pentecostalismo, Pentecostal studies, and Oneness Pentecostalism
The Gospel of Luke is a beautiful book. It contains unique stories that cannot be found in the other Gospels, stories that have fascinated me. At the time I was in Bible School, even though I had never studied theology, Greek, or any... more
The Gospel of Luke is a beautiful book. It contains unique stories that cannot be found in the other Gospels, stories that have fascinated me. At the time I was in Bible School, even though I had never studied theology, Greek, or any issues among the Synoptics, I was able to see that Luke had a special ability to write stories. By reading his product, my faith has grown. After I entered Bible school and seminary, I was engaged in studying historical backgrounds, the Synoptic issues, etc. It made a deep impact on me when I came to know that the Gospels are not merely storybooks that have been preserved from the ancient times but are collections of pericopes, and there are intentions and purposes for which the author of each Gospel placed each pericope in a particular place in their Gospels. There are four Gospels and each of them reflects the author’s understanding of Jesus, the author’s purpose, and the readers’ needs. At the same time, we are able to see whom Jesus really was to the people who lived in the Jewish culture in the first century, to the readers each Gospel author wrote to and to us who live in this present age. The more we study the Bible, the more we can love Jesus. The more we understand what is behind each story in the Gospels, the more we understand the meaning of the good news. This paper will present who Jesus was to the people of his time, to the readers of the author and to us today. In Luke, we can see a very interesting and significant story (Luke 7:36-50).
Research Interests:
Theological exegesis, Bible, Luke-Acts, Biblical Exegesis, Gospel of Luke, and 13 moreNew testament exegesis, Exegesis, Old Testament Exegesis, narratology and exegesis of Luke-Acts, Holy Spirit in Luke-Acts, Biblical Theology [Luke-Acts], Biblical Exegesis Gospels of John and Luke, Bible Exegesis, Exegese Biblical, Kingdom of God Accordinig to Luke, Luke's Gospel, Major Themes In the Gospel of Luke, and Gospel of Luke and Acts
In verses 44-46, Jesus started defending the woman’s action. By hearing the parable of the two debtors, Simon the Pharisee may have gotten Jesus’ main point that the woman’s great love was a product of the great forgiveness, but Jesus... more
In verses 44-46, Jesus started defending the woman’s action. By hearing the parable of the two debtors, Simon the Pharisee may have gotten Jesus’ main point that the woman’s great love was a product of the great forgiveness, but Jesus gave Simon more details by comparing their actions. Verse 44 starts with the phrase καὶ στραφεὶς pρὸς τὴν γυναῖκα. The word στραφεὶς has the function of bringing the woman back to the center of this narrative. The word “see” in Greek in this verse is bλέpεις. This word is used in the Gospel of Luke many times and is used as a metaphor for perceiving the word of God. In Luke, to see the truth is to perceive the word of God.1 There are two kinds of people in view here, one who receives the word of God and the other who does not receive it. For example, in Luke 2:20, after the shepherds saw baby Jesus, they rejoiced and praised God for all they had heard and seen. They are an example of seeing God’s truth. On the other hand, Herod wanted to see Jesus but he did not believe in him. The Gospel of Luke used this comparison a lot and one of them is seen here in 7:44. Jesus asked Simon, “Do you see?” This word is not merely to ask Simon to see what the woman did but to see God’s truth that she was a woman who was forgiven by God and showed much greater love than Simon did.2 As I mentioned in Part I, Simon failed to see it. Jesus started to retell what the woman did for Jesus in order to make a vivid contrast between Simon and the woman, and He mentioned three things: water, kiss, and oil (ὕδωρ, φίλημά, ἐλαίῳ). The first thing Jesus mentioned was water. The structure of the entire sentence εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας, is important to note. The word ὕδωρ is a direct object of ἔδωκας. Elsewhere in the Gospel of Luke, there are 167 examples of a verb with two complements following it. However in only four other places in Luke do the two complements precede the verb. Three of them are seen here in verse 44, 45, and 46.3 Two complements ὕδωρ μοι precede the verb ἔδωκας. This structure shows the speaker’s emphasis on the word that comes first. The three things that Jesus mentioned, ὕδωρ, φίλημά, ἐλαίῳ, to compare Simon and the woman’s action are parallel and do not have a conjunction.
Research Interests:
Christianity, Gospels, Theological exegesis, Bible, Luke-Acts, and 13 moreBiblical Exegesis, Gospel of Luke, Exegesis, Old Testament Exegesis, narratology and exegesis of Luke-Acts, Holy Spirit in Luke-Acts, Biblical Theology [Luke-Acts], Biblical Exegesis Gospels of John and Luke, Exegese Biblical, Kingdom of God Accordinig to Luke, Luke's Gospel, Major Themes In the Gospel of Luke, and Gospel of Luke and Acts
For the first time in our eighteen year history, every article in this edition is written by an Asian. Also, to the best of my knowledge, this is the first edition ever done where all of the authors are currently associated with APTS.... more
For the first time in our eighteen year history, every article in this edition is written by an Asian. Also, to the best of my knowledge, this is the first edition ever done where all of the authors are currently associated with APTS. First, Herman Dionson, is a junior faculty member. Second, Luan Thang and Anattiphong (K) Phanon, are MTh students. The other Daniel Liu, is in the Master of Divinity program.
Research Interests:
Theology, Systematic Theology, Theological Ethics, Missiology and Mission Theology, Biblical Theology, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Biblical Exegesis, Holy Spirit, Global Christianity, Pentecostalism and Charismatics, History and Theology of Pentecostalism and Evangelicalism, Christianity and Globalization, Pentecostal studies, Global Pentecostalism, Global Christianities, and The Holy Spirit
The gravity of the problem in the Ephesian church has led the Apostle Paul to neglect the conventional ancient letter-writing style. He wastes no time in directing Timothy to a course of action that must be followed in order to address... more
The gravity of the problem in the Ephesian church has led the Apostle Paul to neglect the conventional ancient letter-writing style. He wastes no time in directing Timothy to a course of action that must be followed in order to address this pressing problem in the congregation. Its seriousness has prompted Paul to use searing words to awaken the senses of those who read them. If the purpose of 1 Timothy 1:9-10 was to appeal to those who are spreading the false doctrines, then they are “lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, for the sexual immoral, for those practicing homosexuality, for slave traders and liars and perjurers.”1 Paul’s deviation from conventional letter-writing brings an intensity to 1 Timothy 4:6-16 that at first may seem out of place. But in light of the seriousness of the situation, such deviation might well be an important aspect of Paul’s writing to Timothy, who at this particular moment likely needs more than just orders on how to navigate the church through the problem; he also needs a mentor’s comforting words. Thus, this exegesis paper will consider the above verses, the purpose of which is to provide encouragement and a personal challenge to Timothy.
Research Interests:
Theology, Systematic Theology, Theological Ethics, Old Testament Theology, Missiology and Mission Theology, and 13 moreBiblical Studies, Biblical Theology, Theological exegesis, Luke-Acts, Biblical Exegesis, New testament exegesis, Exegesis, Old Testament Exegesis, Acts of the Apostles, Theology and Religious Studies, 1 Timothy, Timothy, and Exegese Biblical
Roman Catholic missions began in Myanmar (formerly called Burma) in 1554, with Protestant Christianity coming in 1807. According to Myanmar church history, Christians began to divide into two groups following a revival that occurred in... more
Roman Catholic missions began in Myanmar (formerly called Burma) in 1554, with Protestant Christianity coming in 1807. According to Myanmar church history, Christians began to divide into two groups following a revival that occurred in the 1970s. Some, mainly from the mainline churches, began to focus on social ministry at the expense of meeting the spiritual needs of the people, based on James 2:26 (NIV): “. . . so faith without works is dead.” As a result, non-believers have little opportunity to hear the gospel from those churches. On the other hand, the evangelical Christians emphasized being saved by faith alone, based on Romans 3:28 (NIV): “For we maintain that a man is justified by faith apart from observing the law,” and are less concerned about “doing” Christian charity. This lack of social concern tends to result in non-believers being uninterested in evangelical Christianity. According to the teaching of the Scripture, these two “schools of thought” need to be addressed. Only then will Myanmar Christians be instrumental in advancing the gospel.
Research Interests:
Biblical Studies, Biblical Theology, Theological exegesis, Evangelicalism, Biblical Interpretation, and 14 moreEvangelical Theology, Evangelical Ecclesiology, Missional Ecclesiology, Biblical Exegesis, Evangelism, New testament exegesis, Exegesis, Evangelism and Church Growth, Old Testament Exegesis, Biblical Hermeneutics, Bible Exegesis, Exegese Biblical, Mission and Evangelism, and Missions and Evangelism
Animistic phenomena exist everywhere in this world; animism does not merely dominate the belief in tribal societies, it also hides behind major religions around the world during their indigenous process.1 Actually, animism has even become... more
Animistic phenomena exist everywhere in this world; animism does not merely dominate the belief in tribal societies, it also hides behind major religions around the world during their indigenous process.1 Actually, animism has even become an influential and prominent component in many cultures. The Zhong Yuan Festival is considered one of the most important festivals to the Chinese people. Regarding the characteristics of animism and the significance in the Zhong Yuan Festival, this paper will attempt to demonstrate the animistic aspects in this Chinese traditional festival; the reasons for “why Chinese people do what they do in the Zhong Yuan Festival” will be illuminated. In addition, a Pentecostal response to the specific animistic aspects in this Chinese Zhong Yuan Festival will also be formulated in this paper.
Research Interests:
Religion, Chinese Religions, Religious Ethics, Popular Culture and Religious Studies, Chinese Language and Culture, and 13 moreSpiritualism, Animism, Religious Studies, Philosophy and Religious Studies, Shamanism, Pagan studies, Animism, Chinese Culture, Theology and Religious Studies, Amoralism, Holistic, Chinese Religion, Chinese Rituals, Animisms, and Chinese festivals
Tattoo is an “art” that has been a part of Thai culture for centuries. To the Thai people, tattoo not only is a mystic art of pattern, shape, and design, but it also reflects religious beliefs and traditions.
Research Interests:
The Tattoo, Thailand, Pneumatology, Baptism, Tattoo, and 13 moreHoly Spirit, Tattoos, Ancient Tattooing & Spirituality, Baptism in the Holy Spirit, Theology, doctrine of God,Pneumatology, The Holy Spirit, New Testament Pneumatology, Traditional Tattoos, Social Change & Tattooing, Spiritual Tattoo, popular culture thailand , Thailand, Culture, Educational Leadership, and Popular culture in Thailand
This edition constitutes a small contribution to the discussion on contextualization in Asia that focuses mostly on real examples from various Asian contexts. We begin with Tess Chai’s article which explains how the term was coined, how... more
This edition constitutes a small contribution to the discussion on contextualization in Asia that focuses mostly on real examples from various Asian contexts. We begin with Tess Chai’s article which explains how the term was coined, how it has been used and what it means. This, then, sets the framework for the rest of our discussion.
Research Interests:
Christianity, Theology, Biblical Studies, Quranic Studies, Christology, and 14 moreBiblical Theology, Women in Christianity, Quran, Biblical Exegesis, Quranic Exegesis, Filipino Christians, Quranic and Islamic Studies, Christology of New Testament, Quran and Sunnah Studies, Missions and Contextualization, Contextualization, Theology/Biblical Studies, Ecclesiology & Christology, and The names of Allah
Many Evangelicals use the word “contextualization,” but they may not be aware of the specific circumstances under which the term was coined. In reality, different scholars can mean different things when they discuss contextualization,... more
Many Evangelicals use the word “contextualization,” but they may not be aware of the specific circumstances under which the term was coined. In reality, different scholars can mean different things when they discuss contextualization, depending on their theological starting points. This article will examine various definitions of contextualization and review how the term came about. It will discuss the functions of contextualization, and the specific areas that the term covers.
Research Interests:
Religion, Christianity, Biblical Studies, Culture, Culture Studies, and 14 moreBiblical Theology, Evangelicalism, Linguistics and Biblical Languages, Cross-cultural studies (Culture), Biblical Interpretation, Evangelical Theology, Biblical Exegesis, Evangelism, Biblical Hermeneutics, Cultures, Christian Studies, Missions and Contextualization, Contextualization, and Cultural Context
For centuries, the Church has held the Christ of faith as the starting point of Christology. Jesus Christ, the second person of the Trinity, “from above” came down to earth. During the medieval period, people rarely debated whether the... more
For centuries, the Church has held the Christ of faith as the starting point of Christology. Jesus Christ, the second person of the Trinity, “from above” came down to earth. During the medieval period, people rarely debated whether the Jesus depicted in the New Testament is exactly the Jesus who walked in the land of Palestine or whether the Christ of faith is identical to the historical Jesus who walked along the Sea of Galilee. People were content with the truth as claimed to be revealed in the Bible.
Research Interests:
Christianity, Theology, New Testament, Early Christianity, Christology, and 13 moreRevelation, Faith, Book of Revelation, New Testament Theology, New Testament Studies, Christology, Theological Anthropology, Christology of New Testament, Christians, Acts of the Apostles, Christian Studies, Christian Faith, Life of Jesus, and Ecclesiology & Christology
Besides the two approaches discussed above, some scholars argue for an alternative approach. It is commonly known that the “from below” approach stresses a “functional” process while the “from above” approach is an “ontological”... more
Besides the two approaches discussed above, some scholars argue for an alternative approach. It is commonly known that the “from below” approach stresses a “functional” process while the “from above” approach is an “ontological” perspective, which views Jesus Christ according to his “ontological” identity despite what he said and did.1 According to Erickson, Reginald H. Fuller insists that in the early Jewish stage the reference to Jesus was primarily “functional”; only in the Gentile mission an “ontic” statement began to emerge.2 However, the “functional” language assumes “ontological” realities.3 Ratzinger states explicitly, “The person of Jesus is his teaching, and his teaching is he himself.”4 This suggests that we cannot divide Jesus’ work and his person, or divide his function and his identity. Regardless of what Jesus said and did, Jesus’ “ontological” identity implies that he was God incarnate even though mankind might not know this from the beginning.
Research Interests:
Christianity, Theology, Early Christianity, Missiology and Mission Theology, Biblical Studies, and 13 moreChristology, Biblical Theology, Christian Ethics, Biblical Interpretation, Bible, Biblical Exegesis, Religious Studies, Bible studies, Christians, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, and Christian Studies
The basic practice of Islam is summed up in its Five Pillars: the recital of the creed (shahada), ritual prayers five times a day (salat), almsgiving (zakat), fasting in the month of Ramadan (ssawm) and the pilgrimage to Mecca (Hajj). To... more
The basic practice of Islam is summed up in its Five Pillars: the recital of the creed (shahada), ritual prayers five times a day (salat), almsgiving (zakat), fasting in the month of Ramadan (ssawm) and the pilgrimage to Mecca (Hajj). To many evangelical Christians, such religious devotion can often seem to be evidence of an endless striving after the righteous requirements of Allah. As such, Islam can be easily characterised as a religion devoid of grace. This paper will seek to show that the Qur’an speaks of Allah’s attributes of grace. However, the Qur’an also speaks openly of the potential for Allah to withhold the expression of his gracious attributes. This project will seek to show that this presence and indefiniteness with regards to Allah’s graciousness lead to a unique conception of Allah as a god of justice. The implication for Muslims is seen in their motivating principle and their understanding of the requirements for salvation. For Christians, this project will show how the presence and indefiniteness of grace in the Qur’an can inform and be a framework for understanding how to show the relevance of the offence of the cross to Muslims.
Research Interests:
Religion, Biblical Studies, Quranic Studies, Biblical Theology, Literary study of the Bible, and 13 moreBiblical Interpretation, Bible, Quran, Biblical Exegesis, Quranic Exegesis, Quranic and Islamic Studies, Muslims, Quran and Sunnah Studies, Bible Study, Biblical Hermeneutics, Grace, Quran and Tafsir Studies, and The names of Allah
After spending more than twenty years in the Philippines producing discipleship tools for Filipino Christians, I wanted to know: Does the Gospel really have transformational power?
Research Interests:
Christianity, Early Christianity, Theological Interpretation of Christian Scripture, Women in Christianity, Studies on worship, and 13 moreChristian Theology, Worship, Virgin Mary, Catholic Church, Worship & Preaching, Behavior change, Christians, Christian Studies, Priesthood, Early Christian Women, Behavioral Studies, Praying, and Women In Bible and Early Judaism and Christianity
One of the critical issues facing Chinese diaspora churches in the Asia Pacific Region, specifically in Western Canada, is the ‘silent exodus’ of their next generation. In 2014, I had completed a six-year study with the primary intention... more
One of the critical issues facing Chinese diaspora churches in the Asia Pacific Region, specifically in Western Canada, is the ‘silent exodus’ of their next generation. In 2014, I had completed a six-year study with the primary intention to identify key factors as to why English-speaking Chinese adults exit (i.e., defect from, apostatize from, leave) Canadian-Chinese bicultural churches—a problem Helen Lee has termed a “silent exodus.”2 A secondary purpose of the study was to recommend some leadership strategies towards the longitudinal retention 3 of these adults through English ministry congregations. I firmly believe that transformational leaders can develop healthier congregations that maximize missional capacity.
Research Interests:
Christianity, Ethnic Studies, Theology, Theological Ethics, Theological Hermeneutics, and 14 moreRace and Ethnicity, Missiology and Mission Theology, Biblical Studies, Biblical Theology, Linguistics and Biblical Languages, Ethnicity, Race, Missions, Churches, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Biblical Theological Studies, and Theological studies
The title of this edition will likely raise some eyebrows. Indeed, it is intentionally provocative to intentionally bring to light a neglected and somewhat controversial subject. No, APTS has not bought into feminist theology. But our... more
The title of this edition will likely raise some eyebrows. Indeed, it is intentionally provocative to intentionally bring to light a neglected and somewhat controversial subject. No, APTS has not bought into feminist theology. But our intent here is to think of God in ways that perhaps we have never before seen in Scripture. As you will see in the articles that follow, the biblical writers repeatedly ascribed attributes to God that, depending on one’s cultural viewpoint, would be normally be the domain of the feminine gender. Does this mean that God is a female? Again, the answer is no. He is, as Tim Bulkeley repeatedly describes in the following articles, sui generis, wholly other than anything else in the created order. In other words, he is beyond gender.
Research Interests:
Christianity, Hermeneutics, Biblical Studies, Biblical Theology, Pentecostal Theology, and 14 moreLinguistics and Biblical Languages, Pentecostalism, Biblical Interpretation, Bible, Luke-Acts, Biblical Exegesis, Christian Theology, Worship, Biblical Hermeneutics, Biblical Literature and Hermeneutics (esp. Old Testament), Christian Theology and Missiology, Christian theology and biblical studies, Biblical Theological Studies, and Christian Theology/Ethics
Who is God? Almost everyone I talked to before the lecture series, God as Mother?, referred to the topic as “interesting.” Interesting is an interesting word; it has two meanings. The dictionary definition concerns things we find of... more
Who is God? Almost everyone I talked to before the lecture series, God as Mother?, referred to the topic as “interesting.” Interesting is an interesting word; it has two meanings. The dictionary definition concerns things we find of interest or attractive, but the other implies something that is on the fringe or odd. So my prayer is that through these lectures I can demonstrate that the topic is interesting in the good sense and not in the bad sense.
Research Interests:
Biblical Studies, Biblical Theology, Linguistics and Biblical Languages, Book of Genesis, Biblical Interpretation, and 14 moreBible, Genesis 1-11, Biblical Exegesis, Analogical Hermeneutics, Bible studies, Exegesis, Gender and God, Bible Study, Genesis, Biblical Hermeneutics, Interpretations of Genesis 1-3, Biblical Languages, Biblical Theological Studies, and History of Reception of Biblical Texts
Now I want to move on from the foundation laid in the first lecture of a biblical understanding of God, to focus on the motherly language and pictures that the Bible uses to speak about God. I will also build on the claim that the one and... more
Now I want to move on from the foundation laid in the first lecture of a biblical understanding of God, to focus on the motherly language and pictures that the Bible uses to speak about God. I will also build on the claim that the one and only God is not “a god,” and should not be limited to one gender. Consideration of how the Bible uses female, as well as male, word-pictures to speak about God will continue in the third lecture.
Research Interests:
Old Testament Theology, Biblical Studies, Old Testament, Bible Translation, Biblical Theology, and 13 moreLinguistics and Biblical Languages, Book of Psalms, Bible, Old Testament Studies, Bible Study, Old Testament Exegesis, Biblical Hermeneutics, Psalms, Biblical Languages, Bible Exegesis, Hebrew Bible/Old Testament, Biblical Theological Studies, and Yahweh
In my previous two lectures, I stressed that the God of the Bible is not "a god"—that is, God is not one being among many (or even few) of a kind but is totally and completely unique. This is expressed in the Hebrew word 'echad, meaning... more
In my previous two lectures, I stressed that the God of the Bible is not "a god"—that is, God is not one being among many (or even few) of a kind but is totally and completely unique. This is expressed in the Hebrew word 'echad, meaning the one, the only. I then went through some of the Scripture passages that make use of motherly language or pictures to talk about God, suggesting this provides us with a resource to broaden the ways in which we think and talk about God.
Research Interests:
Christianity, Theology, Biblical Studies, Bible Translation, Bible Translations, and 14 moreBiblical Theology, Linguistics and Biblical Languages, Literary study of the Bible, Bible, Biblical Exegesis, Jesus, Jesus Christ, Bible Study, Biblical Hermeneutics, Biblical Literature and Hermeneutics (esp. Old Testament), Christian Studies, Christian theology and biblical studies, Biblical Theological Studies, and Theology/Biblical Studies
In the first of these five lectures, we stressed one of the basic but too often forgotten or ignored postulates of Christian theology—that God is alone and only, not a member with others of any class or group of beings. In Latin, God is... more
In the first of these five lectures, we stressed one of the basic but too often forgotten or ignored postulates of Christian theology—that God is alone and only, not a member with others of any class or group of beings. In Latin, God is sui generis or of his own kind. In terms of gender and sexuality, if God were either really "he" or "she" or "he and she," such a god would merely be part of this larger group of sexual or gendered beings. Although people may choose to imagine God as "he," God is beyond he-ness and she-ness, just as God is beyond every other category we can imagine.
Research Interests:
Christianity, Theology, Theological Ethics, Biblical Studies, Biblical Theology, and 13 moreChristian Ethics, Christian Theology, Worship, Worship & Preaching, Christians, Bible Study, History Of Christian Theology, Christian Theology and Missiology, Theology and Religious Studies, Christian theology and biblical studies, Christian Theology and Philosophy, Theology/Biblical Studies, and Christian Theology/Ethics
My previous lecture focused on ideas and called for critical and thoughtful engagement with the material being presented. In this final one, we change mental gears—moving from the head to the heart, from critical thinking to experience.... more
My previous lecture focused on ideas and called for critical and thoughtful engagement with the material being presented. In this final one, we change mental gears—moving from the head to the heart, from critical thinking to experience. This is not always an easy transition and may perhaps be especially difficult for those who equate worship with singing (although it can also be trying when the medium is still spoken words). To make this lecture even more demanding, occasionally we will change gears back to thinking.
Research Interests:
Christianity, Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, and 14 moreBible Translation, Bible Translations, Biblical Theology, Theological exegesis, Linguistics and Biblical Languages, Biblical Interpretation, Bible, Biblical Exegesis, Bible Study, Biblical Hermeneutics, Biblical Languages, Theology and Religious Studies, Biblical Theological Studies, and Theological studies
Apart from encouraging Pentecostal ministers to depend on the leading and guiding of the Holy Spirit, providing formal theological training for them is crucial for maintaining Pentecostal unity in faith and effectiveness in missions.... more
Apart from encouraging Pentecostal ministers to depend on the leading and guiding of the Holy Spirit, providing formal theological training for them is crucial for maintaining Pentecostal unity in faith and effectiveness in missions. Moreover, a proper theological training can help them to be watchful of false teachings so that they will be able to nurture Pentecostal believers with sound doctrines. For example, the problem of “Jesus Only” teaching, which the Assemblies of God faced during the period of its inception, was solved by studying the Bible and Church history that resulted in the declaration of the statement of faith.1 Therefore, theological education at all levels is necessary in the world
of Pentecostals. In this paper, I will argue that since the inception of the
Assemblies of God mission in 1931 in Myanmar, the leaders
themselves have seen the importance of theological education
regardless of anti-intellectualism among some of its ministers and
believers in Myanmar. This claim will be explained and supported by
tracing the development of the Assemblies of God Bible schools in Myanmar. Before proceeding to the history of theological education of Myanmar Assemblies of God, I will discuss a common Pentecostal attitude toward higher education and provide an overview the history of Pentecostal theological education in the context of American Pentecostalism with a special reference to the Assemblies of God.
of Pentecostals. In this paper, I will argue that since the inception of the
Assemblies of God mission in 1931 in Myanmar, the leaders
themselves have seen the importance of theological education
regardless of anti-intellectualism among some of its ministers and
believers in Myanmar. This claim will be explained and supported by
tracing the development of the Assemblies of God Bible schools in Myanmar. Before proceeding to the history of theological education of Myanmar Assemblies of God, I will discuss a common Pentecostal attitude toward higher education and provide an overview the history of Pentecostal theological education in the context of American Pentecostalism with a special reference to the Assemblies of God.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Theology, and 12 morePentecostal Theology, Theological Education, Theological exegesis, Pentecostalism, Bible, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Journal of Theological Studies, Theology and Religious Studies, Biblical Theological Studies, and Theological studies
In a recent seminar that Debbie and I conducted for pastors and mature lay leaders in the Bicol region of the Philippines, I posed the following question: “Suppose you prayed for someone who came to you for healing and when they were not... more
In a recent seminar that Debbie and I conducted for pastors and mature lay leaders in the Bicol region of the Philippines, I posed the following question: “Suppose you prayed for someone who came to you for healing and when they were not healed, they went to a witchdoctor down the street and were made completely well. Afterwards, they come back to you and asked ‘why could the witchdoctor heal me, but you could not?’ How would you respond?” While the responses were not recorded, all understood the importance of the question and the worldview questions that lay behind it. Can witchdoctors heal? What is the source of their healing? Does God heal? What are the implications of healing? These are some of the questions that must be answered because behind these questions is the cultural reality that one’s allegiance is given to whoever delivers the goods. How low-land Filipinos answer these questions, and many more like them, reveal a culture deeply rooted in animism and has enormous implications for Christian discipleship. This paper will attempt to at least outline answers to these questions from a biblical perspective and deal with the worldview issues that lay behind them.
Research Interests:
Religion, Spirituality, Popular Culture and Religious Studies, Spiritualism, Ancestors (Anthropology Of Religion), and 14 moreCosmology, Religious Studies, Filipino, Filipino Studies, Ancestors, Theology and Religious Studies, Ancestor Worship, Philosophical and Theological Issues, Filipino Culture, Theological Issues, Theological/ Biblical Issues Addressing the African Situation, Asian Theological Issues, Filipino Religion, and Witchdoctors
With this edition, the Asia Pacific Theological Seminary (APTS) begins a year of celebrating its fiftieth anniversary which we are calling a Year of Jubilee. Like the biblical concept, APTS’s Jubilee will include a number of activities... more
With this edition, the Asia Pacific Theological Seminary (APTS) begins a year of celebrating its fiftieth anniversary which we are calling a Year of Jubilee. Like the biblical concept, APTS’s Jubilee will include a number of activities throughout 2014 designed to thank God for his great faithfulness to this institution.
Research Interests:
Theology, Missiology, Religious Education, Missiology and Mission Theology, Popular Culture and Religious Studies, and 13 moreChristian Missions, Mission Studies, Biblical Theology, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Missions, World Missions, Christian Theology and Missiology, Theology and Religious Studies, Missions and Contextualization, Mission and Vision Statements, and Cross-Cultural Missions
The Asia Pacific Theological Seminary (APTS) was birthed out of a vision for training leaders. The Assemblies of God USA, from its inception in 1914, held the training of leaders as a high missiological priority. Nowhere was this truer... more
The Asia Pacific Theological Seminary (APTS) was birthed out of a vision for training leaders. The Assemblies of God USA, from its inception in 1914, held the training of leaders as a high missiological priority. Nowhere was this truer than in the Asia Pacific region where, by 1960, sixteen three-year Assemblies of God Bible institutes helped to fulfill this goal. Most were directed by missionaries who wanted to turn them over to local leaders, but few Asians had the academic qualifications for the task.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Mission Studies, and 13 moreBiblical Theology, Theological Education, Missionary Linguistics, Missional Ecclesiology, Missions, World Missions, Missional Church Theology, Christian Theology and Missiology, Missions and Contextualization, Mission and Vision Statements, Biblical Theological Studies, Missional Theological Education, and Cross-Cultural Missions
FEAST’S move to Baguio in 1986 went smoothly, although getting settled would take time and patience with both building renovation and new construction of an academic building and, later, a dormitory and married student housing. Most of... more
FEAST’S move to Baguio in 1986 went smoothly, although getting settled would take time and patience with both building renovation and new construction of an academic building and, later, a dormitory and married student housing. Most of the Filipino office staff opted not to move, making the hiring of new staff a priority. While most of the faculty moved with FEAST, the registrar, Trinidad Esperanza Seleky, opted not to move and concluded her many years of faithful, illustrious service.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Popular Culture and Religious Studies, Christian Missions, and 14 moreMission Studies, Biblical Theology, Missionary Linguistics, Missional Ecclesiology, Missionary, Missions, World Missions, Missional Church Theology, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Missions and Contextualization, Missional Theology, and Theological studies
As Asia Pacific Theological Seminary (APTS) celebrates its Golden Jubilee in 2014, it is fitting to reflect on the academic development of the seminary and the principles that have guided that development over the years. As an outgrowth... more
As Asia Pacific Theological Seminary (APTS) celebrates its Golden Jubilee in 2014, it is fitting to reflect on the academic development of the seminary and the principles that have guided that development over the years. As an outgrowth of Pentecostal missions, the development of APTS is representative of the efforts of Pentecostal missionaries to conserve the fruits of evangelism and church planting which had accelerated in Asia and the Pacific following World War II.
Research Interests:
Education, Missiology, Higher Education, Missiology and Mission Theology, Popular Culture and Religious Studies, and 13 moreMission Studies, Missionary Linguistics, Missional Ecclesiology, World Missions, Missional Church Theology, Religion Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Missions and Contextualization, Missional Theology, Theology/Biblical Studies, and Teaching Religion & Theology
The seminary was established in 1964 by the Division of Foreign Missions of the (US) Assemblies of God under the name of Far East Advanced School of Theology (FEAST). The founding president was Harold Kohl. In 1989 the name was changed to... more
The seminary was established in 1964 by the Division of Foreign Missions of the (US) Assemblies of God under the name of Far East Advanced School of Theology (FEAST). The founding president was Harold Kohl. In 1989 the name was changed to Asia Pacific Theological Seminary (APTS) to better demonstrate the nature of the institution. This school has had a clear regional intent as its mission: “The goal of APTS is to provide advanced leadership training and equip Pentecostal and Charismatic ministers for the Asia Pacific region. APTS offers academically sound educational programs that are sensitive to the cultural issues and needs of the Asia Pacific region while providing opportunities for students to learn through hands-on ministry experiences.”1 Specifically, the school provides training and learning opportunities to produce missionaries, theologians, educators and pastoral leaders. The students come from a variety of Asian countries and beyond. Often the student body is represented by North America (often missionaries working in Asia), European countries and also African nations.
Research Interests:
Missiology, Missiology and Mission Theology, Popular Culture and Religious Studies, Missionary Linguistics, Missional Ecclesiology, and 13 moreReligious Studies, Philosophy and Religious Studies, Missions, World Missions, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Missional Theology, Theology/Biblical Studies, Religious and Cross-Cultural Studies, Missionary Training, Cross-Cultural Missions, and Religious Studies /Indology
History-writing is a multifaceted discipline, and several important factors determine how a reality is constructed through selection, interpretation and presentation. Christian history also attracts a strong tendency towards the... more
History-writing is a multifaceted discipline, and several important factors determine how a reality is constructed through selection, interpretation and presentation. Christian history also attracts a strong tendency towards the providence of God, which is completely unknown to secular history-writing. The Asia Pacific Theological Seminary (APTS) in the Philippines celebrates its fifty years of existence and development as a Christian education institution, and reflections from various perspectives would be helpful in defining its future as well as understanding its past.
Research Interests:
Missiology, Missiology and Mission Theology, Biblical Studies, Literary Approaches to Biblical Studies, Missionary Linguistics, and 14 moreMissional Ecclesiology, Religious Studies, Missionary, Graduate Student of Theology and Master of Biblical Theology, World Missions, Missional Church Theology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Missional Theology, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
The tension between Spirit and academics that we see in the modern day Pentecostal movement likely began shortly after the Protestant Reformation when Pietism struggled with the lifeless orthodoxy of the reformers.
Research Interests:
Religion, Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 moreBiblical Theology, Religious Studies (Theory And Methodology), Literary Approaches to Biblical Studies, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Academic Theology, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, Biblical Studies literary criticism, and Religious Studies /Indology
This is the final installment of a two part series regarding a theology of Pentecostal social concern. Pentecostal social concern goes well beyond feeding programs and disaster relief and must include dealing with long term issues such as... more
This is the final installment of a two part series regarding a theology of Pentecostal social concern. Pentecostal social concern goes well beyond feeding programs and disaster relief and must include dealing with long term issues such as unjust social structures, health care and environmental concerns. To even scratch the surface of these issues is well beyond our ability here. The articles that follow, however, deal broadly with the issue of unjust social structures, which are particularly relevant to the poor—a category that includes most Pentecostals in the Majority World.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Pentecostal studies, Global Pentecostalism, Religious and Cross-Cultural Studies, and Pentecostal Public Theology
Beginning on Wall Street in New York City and spreading to more than 80 nations worldwide, the “Occupy” movement was a key iconic trend defining the year 2011. Branding itself as “the 99 percent,” the movement has protested against a... more
Beginning on Wall Street in New York City and spreading to more than 80 nations worldwide, the “Occupy” movement was a key iconic trend defining the year 2011. Branding itself as “the 99 percent,” the movement has protested against a grossly disparate socialeconomic wealth divide. I believe these are cries for a more just world order. Therefore, may God indeed raise us up to the high paths of compassion, mercy and justice. With this in mind, I argue in this paper that integral to global Pentecostalism as an ecclesiological tradition and Christian spirituality is a vision of God’s justice and witness as the justified people of God. When the Spirit renews this vision in us, our ecclesial life should evidence the coming together of diverse socialeconomic, generational, and ethnically stratified peoples into heterogeneous communities. In this manner, we witness to God’s reign as proleptic signs to His healing for all creation.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Religious Studies (Theory And Methodology), and 14 morePentecostalism, Religious Studies, Philosophy and Religious Studies, Sacramental Theology and Liturgical Studies, Pentecostalism and Charismatics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Pentecostal studies, Theology/Biblical Studies, Religious Studies /Indology, and Pentecostal and Charismatic Studies
In early Australia, women comprised less than two percent of the Chinese population and so have been somewhat ignored in historical research.2 Shen Yuanfang blames the noticeable absence of female biographies on illiteracy and... more
In early Australia, women comprised less than two percent of the Chinese population and so have been somewhat ignored in historical research.2 Shen Yuanfang blames the noticeable absence of female biographies on illiteracy and self-abasement.3 Nevertheless, several prominent women did make important contributions, including some key Christians.4 The survival of an unusually detailed repository of sources offers the opportunity to investigate one such woman—Mary Kum Sou (Wong Yen) Yeung (1888-1971), a Pentecostal missionary from a well-known Chinese business Christian family.
Research Interests:
Chinese Religions, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 13 moreChinese Popular Religion, Religious Studies, Church Leadership, Philosophy and Religious Studies, Pentecostalism and Charismatics, Church Leadership & Ministry, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Religious and Cross-Cultural Studies, Chinese Religion, Religious Studies /Indology, and Chinese Religions and Culture
With ever-increasing notoriety, owing to her successful missionary activities and charismatic preaching style, Mary Wong Yen’s public ministry in Australia blossomed. Ignoring the conventional restraints of society, religion, race and... more
With ever-increasing notoriety, owing to her successful missionary activities and charismatic preaching style, Mary Wong Yen’s public ministry in Australia blossomed. Ignoring the conventional restraints of society, religion, race and gender, she became a household name in Pentecostal circles. However, 1930s China was suffering from horrific violence through external attack and internal turmoil. So, rather than stay in the peace and security of Australia, Mary chose to risk everything and return to the mission field, where she met and married Chinese minister, Jack Yeung. Complimenting each others’ giftings, the Yeungs further consolidated their effective missions and social welfare work in China. Even when forced to escape, then ultimately widowed for a third time, Mary (Wong Yen) Yeung’s passion for missions remained unabated. Unlike many others, who willingly retired into obscurity in later years, Mary sustained her zealous work with social service endeavors in Hong Kong, leaving a legacy for generations to come.
Research Interests:
Religion, Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Public Ministry, Philosophy and Religious Studies, Christian Ministry, Pentecostalism and Charismatics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Pastoral Ministry, and Religious and Cross-Cultural Studies
Chinese Confucians have been trying to honor their parents according to Confucianism since ancient times. The Jewish people try to honor their parents according to the fifth commandment recorded in the Bible (Exo.20:12). Both Chinese... more
Chinese Confucians have been trying to honor their parents according to Confucianism since ancient times. The Jewish people try to honor their parents according to the fifth commandment recorded in the Bible (Exo.20:12). Both Chinese Confucians and the Jewish people have their doctrine and practice of filial piety. However, when the humanistic Confucian filial piety encounters the divine fifth commandment, Confucians can see the true meaning of filial piety from a godly perspective. Although both Confucians and the Jewish people try to honor their parents, they often fail to measure up to their standards due to human limitation. When Jesus came as the fulfiller of the Law (Mt.5:17), Chinese Confucians find the fulfillment of their aspiration of filial piety.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Literary Approaches to Biblical Studies, and 13 moreConfucianism, Religious Studies, New Confucianism, Philosophy and Religious Studies, Bible studies, Graduate Student of Theology and Master of Biblical Theology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Religious Studies /Indology
Soon after I arrived at APTS, I walked with a fellow student to the dining room for lunch. As we approached the cafeteria, he asked me to accompany him to the mountains to preach in some village churches. He honored me with this... more
Soon after I arrived at APTS, I walked with a fellow student to the dining room for lunch. As we approached the cafeteria, he asked me to accompany him to the mountains to preach in some village churches. He honored me with this invitation, but I asked him to invite me again some time later when I did not feel so overwhelmed with homework. Unfortunately, that day never arrived. That young man was Balthazar, a Kankana-ey evangelist who helped me so much with the content of this paper.
Research Interests:
Christianity, Mythology And Folklore, Mythology, Early Christianity, Prayer, and 13 moreCulture, Religious Syncretism, Mythology (Old Norse Literature), Syncretism, Religious Studies, World Christianity, Global Christianity, Christian Ministry, Healing, Spiritual World, Phonetic Structure of Kankanaey and Ibaloi In the Cordillera Region, Bible Theology of Pastoral Ministry, and IBALOI CAÑAO
God anointed the early missionaries to the Kankana-ey to establish the Assemblies of God Churches in the Cordillera region. He confirmed their preaching with signs and wonders. Many were healed through prayers of faith. The church grew... more
God anointed the early missionaries to the Kankana-ey to establish the Assemblies of God Churches in the Cordillera region. He confirmed their preaching with signs and wonders. Many were healed through prayers of faith. The church grew rapidly because of these demonstrations of God’s power. With time, the denomination was able to train more of their pastors to provide sound Bible teaching to the congregations. This confirmed the churches, giving them greater stability through an understanding of God’s will. Today the church is maturing under the leadership of its own Kankana-ey ministers. The Kankana-ey Assemblies of God has done a good job of excluding the traditional beliefs and practices of their animistic past in their prayers for the sick.
Research Interests:
Cultural Studies, Biblical Studies, Culture, Popular Culture and Religious Studies, Study of Religions, and 13 moreCross-Cultural Studies, Religious Studies (Theory And Methodology), Religious Studies, Spiritual Healing, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Cordillera Region Cultures, Religious Studies /Indology, Phonetic Structure of Kankanaey and Ibaloi In the Cordillera Region, Early Modern Missions and Missionaries, and Power Encounter
For the next two editions, we will embark on an interesting journey down a road that, from where I sit, far too few Pentecostal scholars in the Asia Pacific have been willing to go: the development of a Pentecostal theology of social... more
For the next two editions, we will embark on an interesting journey down a road that, from where I sit, far too few Pentecostal scholars in the Asia Pacific have been willing to go: the development of a Pentecostal theology of social concern. With the continued growth of the church in the majority world, I believe that this issue will substantially impact the future of global Pentecostalism. Pentecostal social concern was the theme of the 21st Annual APTS William W. Menzies Lectureship Series, which we hosted on the Baguio campus from February 4-8, 2013, under the title “The Gospel of Good News: Word, Deed and Power.” Dr. Doug Petersen from Vanguard University (Assemblies of God), in Southern California was the keynote speaker. Dr Joel Tejedo and Dr. V.J. D-Davidson were among those that also presented papers. Dr. Petersen’s lectures and these papers constitute this edition of the Journal.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Gospels, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Religious Studies /Indology
As a way of introduction to the case of selected Assemblies of God business people in the Philippines, let me start by sharing the story of Florentino “Jun” Somera, a faithful Pentecostal believer, who is currently serving as an elder of... more
As a way of introduction to the case of selected Assemblies of God business people in the Philippines, let me start by sharing the story of Florentino “Jun” Somera, a faithful Pentecostal believer, who is currently serving as an elder of an Assemblies of God church and is the current Director of Agriculture in the municipality of Mallig, Isabela, Philippines. During his childhood, Somera dreamed of being a successful engineer. But Jun’s family was poor and when his father died while he was still young; accomplishing his dream became much more difficult. He was eighth of ten children and his widowed mother had no resources to support her children in school. Accepting these hardships as his driving force to reach his goal in life, he utilized his talents and skills to get out of poverty. In doing so, he acquired the virtues of learning, hard work and discipline.
Research Interests:
Religion, Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, and 13 moreBiblical Theology, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Christian theology and biblical studies, Biblical Theological Studies, and Theology/Biblical Studies
Ideally, the gospel should change people. In reality, a gap exists between ideal behavior and what churches actually practice. Paul wrote to try to bridge the gap between the ideal and the real, and that bridge is the theological... more
Ideally, the gospel should change people. In reality, a gap exists between ideal behavior and what churches actually practice. Paul wrote to try to bridge the gap between the ideal and the real, and that bridge is the theological foundation for all ethical instruction.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Theology and Literature, and 13 moreLiterary Approaches to Biblical Studies, Colossians, Graduate Student of Theology and Master of Biblical Theology, Biblical, theological, and ecclesial studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Bibiical and theological studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Christianity/Biblical Studies, and Biblical Studies/Christian Theology
Jesus’ teachings in the Gospel of Mark provide the marching orders for holistic ministry, i.e., discipling people to faith in Jesus Christ, and demonstrating our own faith through our actions and service among the needy. The purpose of... more
Jesus’ teachings in the Gospel of Mark provide the marching orders for holistic ministry, i.e., discipling people to faith in Jesus Christ, and demonstrating our own faith through our actions and service among the needy. The purpose of this article is to establish that the transformational experience of salvation, the ethical actions of social concern, and the empowerment of the Holy Spirit, as they are seen primarily in the Gospel of Mark, are inextricably linked together in any expression of holistic ministry.
Research Interests:
Religion, Biblical Studies, Gospels, Popular Culture and Religious Studies, Biblical Theology, and 13 moreMiracles, Charismatic Christianity, Kingdom of God, Charismatic leaders, Jesus Christ, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Charismatic Theology, Theology/Biblical Studies, and The Kingdom of God
Is it possible for Pentecostals, utterly dependent upon the Spirit for empowerment, to practice a moral imagination that envisions a future with creative and innovative social action programs? I believe the answer is yes. These programs,... more
Is it possible for Pentecostals, utterly dependent upon the Spirit for empowerment, to practice a moral imagination that envisions a future with creative and innovative social action programs? I believe the answer is yes. These programs, the fruit of linking theological reflection, the authority of Scripture, and the reality of concrete human experience, can make a difference in the individual lives of people and even in civil society. A moral imagination that includes Spirit baptism as an empowering focus in pursuit of justice could be a unique contribution of the Pentecostal tradition to evangelical social praxis.
Research Interests:
Religion, Christianity, Ethics, Theology, Hermeneutics, and 14 moreBiblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostalism, Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Biblical Literature and Hermeneutics (esp. Old Testament), Theology and Religious Studies, Christian Studies, History and Theology of Pentecostalism and Evangelicalism, Biblical Theological Studies, Theology/Biblical Studies, and Biblical Hermenutics
In the past few decades Pentecostal theology has seen such a rise in academic endeavour that differing trends of thought are emerging with the conflict that is inevitable in any field of study. However, the deepening debates among members... more
In the past few decades Pentecostal theology has seen such a rise in academic endeavour that differing trends of thought are emerging with the conflict that is inevitable in any field of study. However, the deepening debates among members of the Pentecostal body appear to have turned Pentecostal thought into something of a ‘closed shop’ which is dismissed as somewhat irrelevant by the wider evangelical body. This dismissal continues despite the world-wide impact being made by outward-looking socially-relevant Pentecostals exemplified in Philip Jenkins’ epoch-making book that church growth challenge of Christianity in the Global South cannot be ignored.1 In Next Christendom, Jenkins announced that much of this growing church body showed Pentecostal characteristics.2 Yet perhaps the Pentecostal distinctives that he points to have become the barrier that restricts wider evangelical input into the discussion.
Research Interests:
Biblical Studies, Gospels, Popular Culture and Religious Studies, Biblical Theology, Pentecostal Theology, and 14 morePentecostal, Gospel and Culture, Pentecostalism, Biblical Law, Biblical Hebrew (Languages And Linguistics), Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
When you talk about matters of faith with your nonbelieving secular neighbors, what Christian belief do they object to most? Is it the biblical concept of Hell? Your views on the uniqueness of Christ, or the inerrancy of Scripture? For... more
When you talk about matters of faith with your nonbelieving secular neighbors, what Christian belief do they object to most? Is it the biblical concept of Hell? Your views on the uniqueness of Christ, or the inerrancy of Scripture? For many of your Muslim neighbors, these Christian beliefs are not offensive. Indeed, your Muslim neighbor may mostly agree with you on these points. But most Muslims do find deeply offensive another belief that is central to the Christian faith — the assertion that Jesus Christ is the “Son of God.”
Research Interests:
Christianity, Theology, Popular Culture and Religious Studies, Quranic Studies, Islamic Studies, and 13 moreIslam, Quran, Quranic Exegesis, Religious Studies, Philosophy and Religious Studies, Quranic and Islamic Studies, Jesus Christ, Muslims, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Religious and Cross-Cultural Studies, and Muslim views of Christianity and the Bible
The policy of Wycliffe USA concerning the translation of divine familial language in the Scriptures in projects in which Wycliffe USA human and material resources are involved: We affirm our belief in one God, who exists eternally in... more
The policy of Wycliffe USA concerning the translation of divine familial language in the Scriptures in projects in which Wycliffe USA human and material resources are involved:
We affirm our belief in one God, who exists eternally in three persons, the Father, the Son, and the Holy Spirit, and we affirm our commitment that translations in which we are involved must give full access to this truth.
We affirm our belief in one God, who exists eternally in three persons, the Father, the Son, and the Holy Spirit, and we affirm our commitment that translations in which we are involved must give full access to this truth.
Research Interests:
Translation Studies, Biblical Studies, Bible Translation, Bible Translations, Popular Culture and Religious Studies, and 13 moreLiterary Approaches to Biblical Studies, Translation, English translations of the Bible, Religious Studies, Graduate Student of Theology and Master of Biblical Theology, Biblical Hermeneutics, Theology and Religious Studies, Christian theology and biblical studies, Translation theory and Bible translation, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Biblical Translation
Wycliffe professes the Word it proclaims. Relying on God and rooted in His Word, Wycliffe seeks to bear fruit among new believers who also become rooted in God's Word. Our goal is to see Bible translation in progress, through partnership,... more
Wycliffe professes the Word it proclaims. Relying on God and rooted in His Word, Wycliffe seeks to bear fruit among new believers who also become rooted in God's Word. Our goal is to see Bible translation in progress, through partnership, in every language that needs it by the year 2025.
Research Interests:
Religion, Christianity, Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 moreLiterary Approaches to Biblical Studies, Religious Studies, Philosophy and Religious Studies, Bible studies, Graduate Student of Theology and Master of Biblical Theology, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
The “SIL International Statement of Best Practices for the Translation of Divine Familial Terms” was produced at the Consultation organized by SIL International in Istanbul, Turkey in August of 2011. This Consultation was organized to... more
The “SIL International Statement of Best Practices for the Translation of Divine Familial Terms” was produced at the Consultation organized by SIL International in Istanbul, Turkey in August of 2011. This Consultation was organized to discuss issues concerning the translation of Divine Familial Terms—with specific focus on the Son of God. The consultation began by considering translation issues, followed by exegetical and hermeneutical considerations, as well as theological and missiological perspectives. This discussion acknowledged the fact that the issues involved in the accurate translation of Father-Son terminology are not merely linguistic in nature. So, even though the Istanbul Statement focuses primarily on best practices for translation, it was drafted in the context of this broader discussion.
Research Interests:
Biblical Studies, Bible Translation, Bible Translations, Popular Culture and Religious Studies, Literary Approaches to Biblical Studies, and 14 moreReligious Studies, Philosophy and Religious Studies, Bible studies, Graduate Student of Theology and Master of Biblical Theology, Bible Study, Biblical Hermeneutics, Biblical Languages, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Translation theory and Bible translation, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
The following is not an expression of any new thinking or a new position statement from Wycliffe on the issue of the translation of the divine familial terms. Rather, it is a summary of the controversy intended to help those who are newly... more
The following is not an expression of any new thinking or a new position statement from Wycliffe on the issue of the translation of the divine familial terms. Rather, it is a summary of the controversy intended to help those who are newly interested in the topic.
Research Interests:
Christianity, Translation Studies, Biblical Studies, Bible Translation, Bible Translations, and 14 morePopular Culture and Religious Studies, Translation, Religious Studies, Bible studies, Muslims, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, Wycliffe, Wycliffe Bible Translators, and Wycliffite studies
The first part of this paper is entitled The Necessity for Retaining Father and Son Terminology in Scripture Translations for Muslims: Missiological Implications and deals with the missiological implications of changing the divine... more
The first part of this paper is entitled The Necessity for Retaining Father and Son Terminology in Scripture Translations for Muslims: Missiological Implications and deals with the missiological implications of changing the divine familial terms of Son and Father. The second part looks at The Language of Sonship in Intertestamental Literature with a thorough examination of The Dead Sea Scrolls and Rabbinic Texts in order to observe the foundations of familial language prior to the birth of the church and the canonical New Testament writings. The third part is Familial Language and New Testament Christology which examines the historical background in which canonical New Testament Scriptures were given and provides exegesis of New Testament teaching concerning the divine familial terms of Son and Father. A list of specialized translations for Muslims is presented in Appendix A.
Research Interests:
Missiology, Hebrew Bible, Missiology and Mission Theology, Bible Translations, Popular Culture and Religious Studies, and 14 moreBible, Bible and Popular Culture, Missionary Linguistics, Missional Ecclesiology, Missionary, Missions, Muslims, World Missions, Bible Study, Theology and Religious Studies, Bible Exegesis, Missions and Contextualization, Assemblies of God, and Cross-Cultural Missions
The hottest issue among ministry to Muslims that is weaving its way through academic arenas; the committee rooms of mission agencies; in conversations between global missionaries and among leaders of respective national churches is the... more
The hottest issue among ministry to Muslims that is weaving its way through academic arenas; the committee rooms of mission agencies; in conversations between global missionaries and among leaders of respective national churches is the use or non-use of familial language in Bible translations for Islamic people groups. Here is the essence of the challenge.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, Linguistics and Biblical Languages, Biblical Law, and 13 moreBiblical Hebrew (Languages And Linguistics), Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Biblical Hermeneutics, Biblical Literature and Hermeneutics (esp. Old Testament), Biblical Languages, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, History of Reception of Biblical Texts, and Religious and Cross-Cultural Studies
William W. Menzies (July 1, 1931–August 15, 2011) was well known in Pentecostal circles as an educator, historian and theologian. He was also a missionary who spent the latter decades of his life between two poles: Springfield, Missouri,... more
William W. Menzies (July 1, 1931–August 15, 2011) was well known in Pentecostal circles as an educator, historian and theologian. He was also a missionary who spent the latter decades of his life between two poles: Springfield, Missouri, where he lived on-and-off for fifty years, and Baguio City, Philippines, where he served as President and Chancellor of Asia Pacific Theological Seminary (APTS). Over the course of his career he taught full-time or served as an administrator at five institutions of higher learning: Central Bible College (1958-1970), Evangel University (1970-1980), the Assemblies of God Theological Seminary (1974-1984), California Theological Seminary (1985-1987), and APTS (President 1989-1996; Chancellor 1996-2011). The author of nine books and numerous articles, he also founded, along with Vinson Synan and Horace Ward, the Society for Pentecostal Studies (SPS), which was among his most important accomplishments. He also served as the first President of the SPS and the first editor of its journal, Pneuma. To us, however, he was simply "Dad."
Research Interests:
Missiology, Biblical Studies, Biblical Theology, Pentecostal Theology, Pentecostalism, and 14 moreLiterary Approaches to Biblical Studies, Theology of Ministry/Office, Reformed Biblical Theology, Christian Ministry, Graduate Student of Theology and Master of Biblical Theology, Pentecostalism and Charismatics, Ministry of Education, Christian theology and biblical studies, Doctrine of God, Christology, Soteriology, Historical Theology, Biblical Studies, Dogmatic Theology, Analytic Theology, Continental Theology, Biblical Theology, Thomas F. Torrance, Karl Barth, John Calvin, Systematic Theology, Biblical Theological Studies, Pentecostal studies, Theology/Biblical Studies, Bible Theology of Pastoral Ministry, and Pentecostal and Charismatic Studies
Doris L. Menzies (Dec. 16, 1932–May 28, 2011) will likely be best remembered as the loving and supportive wife of her husband, William W. "Bill" Menzies. They were happily married for nearly fiftysix years. Mom was more than simply an... more
Doris L. Menzies (Dec. 16, 1932–May 28, 2011) will likely be best remembered as the loving and supportive wife of her husband, William W. "Bill" Menzies. They were happily married for nearly fiftysix years. Mom was more than simply an extension of our dad. She was an educator, missionary, author, evangelist, and a nurturing mother.
Research Interests:
Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Mission Studies, Missionary Linguistics, and 14 moreMissional Ecclesiology, Evangelism, Religious Studies, Philosophy and Religious Studies, Missionary, Missionary Studies, Missions, World Missions, Theology and Religious Studies, Theology & Religious Studies, Missional Theology, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
In 1914, the American General Council of the Assemblies of God was organized or “constituted.” Until 1927 its “constitution” was not a formally organized structure spelled out in a governing document, like the Constitution of the United... more
In 1914, the American General Council of the Assemblies of God was organized or “constituted.” Until 1927 its “constitution” was not a formally organized structure spelled out in a governing document, like the Constitution of the United States of America, but rather a semiformal way of doing things based in part on various resolutions and documents and in part on habit, more closely resembling the “constitution” of Great Britain, which is a tradition rather than a document.
Research Interests:
Christianity, Theology, Biblical Studies, Gospels, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Gospel and Culture, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
In my first lecture I discussed the delicate relationship between Pentecostal identity and Evangelical identity. In this lecture I would like to discuss how we Pentecostals can articulate our theology in a way that makes it easier for our... more
In my first lecture I discussed the delicate relationship between Pentecostal identity and Evangelical identity. In this lecture I would like to discuss how we Pentecostals can articulate our theology in a way that makes it easier for our non-Pentecostal Evangelical brothers and sisters to hear our message and absorb it.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostalism, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, World Missions, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
We Pentecostals have always read the narrative of Acts, and particularly the account of the Pentecostal outpouring of the Holy Spirit (Acts 2), as a model for our own lives. The stories of Acts are our stories: stories of ordinary people... more
We Pentecostals have always read the narrative of Acts, and particularly the account of the Pentecostal outpouring of the Holy Spirit (Acts 2), as a model for our own lives. The stories of Acts are our stories: stories of ordinary people in need of God’s power; stories of fishermen called to bear bold witness for Jesus in the face of great opposition; stories of peasants persevering in the midst of great suffering; stories of powerful, demonic adversaries seeking to discourage and destroy. Pentecostals the world over identify with these stories, especially since so many face similar challenges.1 This sense of connection with the text encourages us to allow the narrative to shape our lives, our hopes and dreams, our imagination.2 So, we read the stories of Acts with expectation and eagerness: stories of divine guidance offered through dreams and visions; stories of wonderful miracles bringing joy and open hearts; stories of divinely inspired perseverance in the face of indescribable suffering; and, above all, stories of the Holy Spirit’s power, enabling ordinary disciples to do extraordinary things for God.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 14 moreLuke-Acts, Holy Spirit, Gospel of Luke, Pentecostalism and Charismatics, Theology and Religious Studies, Biblical Theology [Luke-Acts], History and Theology of Pentecostalism and Evangelicalism, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, The Holy Spirit, Luke's Gospel, Gospel of Luke and Acts, and Theology of Luke-Acts
Some years ago, Walter Hollenweger, the famous Pentecostal missiologist, remarked in a private conversation that Pentecostals rarely preach on the topic of grace. That statement made me think. Do not the roots of this movement go back to... more
Some years ago, Walter Hollenweger, the famous Pentecostal missiologist, remarked in a private conversation that Pentecostals rarely preach on the topic of grace. That statement made me think. Do not the roots of this movement go back to the Reformation and its famous “sola gratia”? We certainly believe that salvation is by grace alone. Why is it, however, that to a large extent we seem to delegate God’s grace to the moment of conversion or to the last judgement? If we appeal to God’s grace it is often when we are in a difficult situation. Overburdened with the work situation or family matters one can hear the minister say, “Oh, by the grace of God it is O.K.” Or we may hear a reading at a funeral service of a wayward pastor’s son who died of a drug overdose: “You have found grace in my sight, I know you by name” (Ex. 33:17).
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Mission Studies, and 14 morePneumatology, Pentecostal Theology, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Missions, World Missions, Pentecostalism and Charismatics, Christian Theology and Missiology, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Cross-Cultural Missions, and New Testament Pneumatology
The church has a problem: disunity. The body of Christ has been divided and subdivided ad nauseum. Division, in fact, has become an acceptable part of the culture of the church. There are many reasons for this culture of division in the... more
The church has a problem: disunity. The body of Christ has been divided and subdivided ad nauseum. Division, in fact, has become an acceptable part of the culture of the church. There are many reasons for this culture of division in the church. Some are reasonable: geography, language, culture, etc, which force the church to meet and organize in separate groups. Other reasons are not reasonable because they are not worthy of the gospel of Christ: pride, racism, prejudice, quarrels, foolish arguments, etc.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 moreReligious Studies, Discipleship, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Biblical, theological, and ecclesial studies, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
In June, 1995, a remarkable outpouring of the Holy Spirit began at the Brownsville Assembly of God, Pensacola, Florida. Hundreds of thousands, if not millions, have visited Pensacola. Many have come away with a renewed spiritual... more
In June, 1995, a remarkable outpouring of the Holy Spirit began at the Brownsville Assembly of God, Pensacola, Florida. Hundreds of thousands, if not millions, have visited Pensacola. Many have come away with a renewed spiritual experience and a revitalized ministry. What is happening in Pensacola is evidently happening in many other localities as well. Some of the local outpourings are a direct result of contact with Pensacola; some are not. Significantly, a common thread in the testimonies of those impacted by the current flow of revival is that it is essentially a renewal of holiness, of concern for the sanctified life. Some would see in the Pensacola revival a call to Pentecostals to recover their holiness roots. Evidently, somewhere along the way, the Pentecostal movement (or at least part of it), generally pictured as a direct outgrowth of the nineteenth-century Holiness Movement, drifted away from the emphasis on sanctification. With this new focus of attention on personal holiness, it is timely that we attempt to reconstruct the story of the roots of the modern Pentecostal movement, giving particular attention to the streams of influence regarding the doctrine of sanctification. The practical implications of this for today’s Pentecostals may be significant. The Pentecostal revival has featured effectively the empowering of the Spirit for evangelistic and missionary service. Somehow, through the years an earlier priority on the interior development of a holy life has apparently been muted. Is God calling Pentecostals to take a fresh look at the importance of Holy living?
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostalism, Biblical Law, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
In examining the roots of the modern Pentecostal movement, it is important to acknowledge that although it is obvious that virtually all of the earliest Pentecostal leaders were a direct product of the Wesleyan Holiness movement, other... more
In examining the roots of the modern Pentecostal movement, it is important to acknowledge that although it is obvious that virtually all of the earliest Pentecostal leaders were a direct product of the Wesleyan Holiness movement, other influences had a profound impact on the shaping of the values of what came to be the main stream of Pentecostalism. Among these non-Wesleyan streams of influence is fundamentalism. In the United States, Fundamentalism emerged about 1875, reaching a zenith of influence in the early 1920’s. It grew out of a shared concern by Evangelical leaders, both church leaders and scholars, for a means of responding to the alarming erosion of basic Christian beliefs, beliefs that were under heavy assault from liberal theological scholarship. That form of liberalism that emerged in the late-nineteenth century came to be known as Modernism. A great struggle ensued for many years in the American denominations between the forces of Modernism and Fundamentalism. Although Modernism made a powerful impact on the main line denominations of the United States, by 1935 these errant, influential, orthodox Christian values were virtually dead. Following the infamous Scopes trial over the teaching of evolution in Dayton, Tennessee, in 1925, in which Fundamentalism was publicly humiliated, the movement retreated into a defensive posture. For the next two decades, Fundamentalism languished in the throes of internal turmoil. Denominations split and split again. Its image was defensive and divisive. Fundamentalism resurfaced with a vigorous image in the 1940s under the banner of the New Evangelicalism. There still exists a remnant of the older form of fundamentalism, but this wing of conservative Christianity has never recovered the position of great influence it had in the earlier part of the century. It is important to observe that the true home of the modern Pentecostal movement is within the folds of the New Evangelicalism.1 The lingering remnant of earlier fundamentalism is strongly opposed to Pentecostalism. This lecture is designed to trace the contours of the fundamentalist movement, and especially to point out ways in which the earlier phase of this movement influenced the shape of modern Pentecostal values.
Research Interests:
Biblical Studies, Culture, Popular Culture and Religious Studies, Biblical Theology, Pentecostal Theology, and 13 morePentecostalism, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Graduate Student of Theology and Master of Biblical Theology, Pentecostalism and Charismatics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Pentecostal movement
The nineteenth-century Holiness movement was composed of two major sub-groupings. One is the cluster of denominations and associations that flow directly out of the Wesleyan revival. In various ways they are the descendants of Methodism.... more
The nineteenth-century Holiness movement was composed of two major sub-groupings. One is the cluster of denominations and associations that flow directly out of the Wesleyan revival. In various ways they are the descendants of Methodism. When the term “Holiness movement” is used, this is the first thing that comes to the minds of most people. However, in addition to the Wesleyan tradition, there was a significant quest for holiness of life among earnest believers who were not part of Methodist-related Christianity. This wing of the holiness quest is often considered to be part of the larger Holiness movement, but it differed significantly in its understanding of sanctification. Unlike the Wesleyans who wished to recover his teaching on a second crisis experience of eradication of inbred sin, “higher life” advocates adopted views that were largely built on the Reformed teaching of positional holiness. Positional holiness was defined in the Reformed traditions as the declaration of God that at New Birth the believer is credited with the righteousness of Jesus Christ (see Phil 3:9). The righteousness of Christ is imputed to the believer; actual righteousness in practical life is developed through consecration. A variety of emphases on how the believer could cultivate a holy life appeared, but these teachings were erected on the concept of positional righteousness, the birthright of the believer from the moment of regeneration. This quest for holiness outside Wesleyanism is referred to as the “deeper life” or the “higher life.” Advocates of the “higher life” (a term I prefer) came from Anglican, Presbyterian, Congregational, Baptist, and other Christian orientations that tend to be Calvinistic rather than Arminian. Non-Wesleyan “higher life” teaching emphasized the suppression of sinful desires rather than the eradication of the sin principle, the kind of perfectionism taught in the Wesleyan Holiness wing of the larger movement. The fruit of the sanctified life for the non-Wesleyan was defined more in terms of power for service than in the refinement of interior qualities of life. After the concept of baptism in the Spirit was articulated in the nineteenth century, it is easy to see how this was quickly imported into the “higher life” vocabulary. It is my contention that influences from this strand of the larger Holiness movement had a considerable impact on the shaping of the modern Pentecostal movement. Hence, it is a bit simplistic to say that the modern Pentecostal movement is merely an extension of the Holiness movement—particularly if one defines the Holiness movement narrowly to mean the Wesleyan strand of theology. We must first sketch the contours of the Wesleyan component of the Holiness movement.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 moreLiterary Approaches to Biblical Studies, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Graduate Student of Theology and Master of Biblical Theology, World Missions, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
More than any other single institution, the Christian and Missionary Alliance denomination profoundly impacted the shaping of the Assemblies of God. For our purposes in this lecture series, it is important to note that the Christian and... more
More than any other single institution, the Christian and Missionary Alliance denomination profoundly impacted the shaping of the Assemblies of God. For our purposes in this lecture series, it is important to note that the Christian and Missionary Alliance was strongly allied to the “higher life” movement previously discussed. A.B. Simpson, the founder of the Alliance, advocated a theology of sanctification that fits into the Keswick pattern rather than the classical Wesleyan Holiness theology. That the Assemblies of God adopted many of the values of the Alliance is important for understanding the complexity of Pentecostal origins.
Research Interests:
Christianity, Theology, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, and 14 moreChristian Ethics, Bible, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Graduate Student of Theology and Master of Biblical Theology, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
The reading of the Genesis narrative is challenging. It gives a double-burden to modern readers in terms of similarity and dissimilarity. At first, modern readers may be shocked by its huge amount of similarity with Ancient Near Eastern... more
The reading of the Genesis narrative is challenging. It gives a double-burden to modern readers in terms of similarity and dissimilarity. At first, modern readers may be shocked by its huge amount of similarity with Ancient Near Eastern Literature. But soon they are even embarrassed with its stark dissimilarity with contemporary modern thought. This discomfort may force modern readers to the place of a theological vacuum; they might be overwhelmed and thus neutralized by these double-betrayals.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 moreLiterary Approaches to Biblical Studies, Religious Studies, Philosophy and Religious Studies, Bible studies, World Missions, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
As a Pentecostal student of Church History, one of the important questions I wrestle with is how the Holy Spirit worked in the Historic Church – not if the Holy Spirit worked, but how did the Holy Spirit guide, enliven and reform the... more
As a Pentecostal student of Church History, one of the important questions I wrestle with is how the Holy Spirit worked in the Historic Church – not if the Holy Spirit worked, but how did the Holy Spirit guide, enliven and reform the Church? This article is an examination of one man's theological journey which fit him for a pivotal role in one the renewal movements of the English speaking church - the British
evangelical movement and the North American colonies’ Great Awakening. While I am not trying to say that the Great Awakening was a Pentecostal revival, I would like to look at one moment in time through Pentecostal eyes to see how that theological perspective might shed light on the spiritual development of the forerunner of modern itinerant evangelists.
evangelical movement and the North American colonies’ Great Awakening. While I am not trying to say that the Great Awakening was a Pentecostal revival, I would like to look at one moment in time through Pentecostal eyes to see how that theological perspective might shed light on the spiritual development of the forerunner of modern itinerant evangelists.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostalism, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Christian Theology, Philosophy and Religious Studies, Missions, World Missions, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
One of the important dynamics within the discussion of pneumatology is the development of person in term of ethics and values. Yet frequently this focus within theological treatises is not always noted. The purpose of this paper is to... more
One of the important dynamics within the discussion of pneumatology is the development of person in term of ethics and values. Yet frequently this focus within theological treatises is not always noted. The purpose of this paper is to look at the work of one such Charismatic theologian, J. (John) Rodman Williams, through the lens of the Holy Spirit’s working in the formation of values.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Literary Approaches to Biblical Studies, Bible, Religious Studies, and 14 moreHoly Spirit, Philosophy and Religious Studies, Bible studies, Graduate Student of Theology and Master of Biblical Theology, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, The Holy Spirit, and Theology and Bible Studies
The goal of this essay is to reach a deeper understanding of the receptivity towards Pentecostal belief in the Chinese context. The essay uncovers cultural and historical factors that made Chinese people inclined to Pentecostal faith,... more
The goal of this essay is to reach a deeper understanding of the receptivity towards Pentecostal belief in the Chinese context. The essay uncovers cultural and historical factors that made Chinese people inclined to Pentecostal faith, particularly its premillennialist theology. For this purpose, it analyzes the presence of millenarian motives through several examples, the Back to Jerusalem Movement and the work of Yuan Zhi Ming as present-day examples, and the millenarianism of 19th century Taiping, the Buddhist White Lotus Movement that lasted from the 12th to the 19th century, and some Daoist movements of the late Han dynasty as historical examples. It shows how the Chinese context shaped premillennialist faith, and how this historical view has been appropriated and adapted to the Chinese self-understanding. All the examples show a specific pessimistic and countercultural view of history that shapes the political theology and the theology of history of Pentecostal and other revivalist Christians in China.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Cross-Cultural Studies, and 14 moreBiblical Theology, Bible, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Cross cultural studies, Graduate Student of Theology and Master of Biblical Theology, Sacramental Theology and Liturgical Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
The Classical Pentecostal Movement in the early twentieth century spread out as a missionary movement motivated by urgency to the preach the gospel before the imminent second coming of Jesus, which was expected to take place during the... more
The Classical Pentecostal Movement in the early twentieth century spread out as a missionary movement motivated by urgency to the preach the gospel before the imminent second coming of Jesus, which was expected to take place during the missionaries’ lifetime. Empowered by the Baptism in the Spirit and equipped with tongues, Pentecostals single-mindedly set out to the mission field to which they felt called to go, and China was one of the countries where Pentecostals were burdened for the lost souls. However, when the movement was thriving, the doctrines of four-fold or five-fold gospel were confirmed, denominations were established, and they had collected funding to go to China, the country was overwhelmed by political and social chaos between 1920 and1930. It was a common situation that when they had just started the work, their properties were destroyed, converts scattered around and their lives were threatened. Compared to Protestant and Catholic missions that had developed their work since the 1840s’ when imperialism invaded China or earlier, Pentecostal missions were more vulnerable when facing the same political turmoil, and the Pentecostal Holiness Church’s mission was one of the examples. This article is to illustrate the PHC’s mission work in China under the leadership of William H. Turner from 1924 to 1928, the years when the AntiChristian Movement became radical and violent under the strong influence of communism from Russia. It is impossible to report what happened to thousands of missionaries in that period, but this story of the PHC and Turner can more or less reflect their experience of being regarded as a common enemy of the whole nation, simply because they risked their lives to preach the gospel of the Prince of peace.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Mission Studies, Christology, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Missionary, Missions, World Missions, Pentecostalism and Charismatics, Missional Church Theology, Christian Theology and Missiology, Missions and Contextualization, Missional Theology, and Cross-Cultural Missions
Scholars have argued the multiple sources of Pentecostalism; therefore, it is difficult to achieve a consensus on what Pentecostal identity really is. In March 2010, the PAOC launched a theology seminar to discuss the subject. 1 Although... more
Scholars have argued the multiple sources of Pentecostalism; therefore, it is difficult to achieve a consensus on what Pentecostal identity really is. In March 2010, the PAOC launched a theology seminar to discuss the subject. 1 Although the discussion does not represent the official point of view, it demonstrates the general perception of Pentecostal identity within the church. According to the result of a survey, most of their ministers do not insist on preserving the characteristics of Pentecostal ministry and faith any longer. One of the presenters, J. Martini, quoting from “Matrix Neo”, frankly declared that “there is no spoon”, to suggest that there is not any difference between Pentecostal and charismatic identity! 2 However, an alternative voice rose at the seminar. Peter Cusick and Brandon Malo claimed, “…remove the identity of the early Pentecostals and you lose the movement.”3 In his article, “The Ideal Pentecostal Church: The Ethos of Pentecostal Assemblies of Canada Churches: Spirit and Power,”4 Jim Lucas adopts the term “ethos” to illustrate the character of Pentecostal churches. According to Wiktionary, ethos refers to the “character and fundamental values of person, people, culture and movement,” which is parallel to the word “spirit” conveying the meaning of promotion of belief and convention.5
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Biblical Theology, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Literary Approaches to Biblical Studies, Reformed Biblical Theology, Christian Ministry, Graduate Student of Theology and Master of Biblical Theology, Pentecostalism and Charismatics, Theology and Religious Studies, Ministry of Education, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, and Theology/Biblical Studies
This article discusses the role of the Holy Spirit in building up the church and his functioning in biblical theology. Paul’s epistles are composed of two cognitive dimensions. The first half of each epistle is theoretical and theological... more
This article discusses the role of the Holy Spirit in building up the church and his functioning in biblical theology. Paul’s epistles are composed of two cognitive dimensions. The first half of each epistle is theoretical and theological whereas the second half discusses pragmatic and ethical issues. This character appears in Romans, Galatians and other prison epistles. In the case of Ephesians, chapters one to three are theological discourse and four to six discusses ethical issues.2 The logic behind this arrangement is that, theory is the foundation of praxis. Christians’ spiritual and ethical life should be built upon theology. If there are problems in theology, there will be problems in spiritual life. This article is to investigate the work of the Holy Spirit in the church by analyzing the lexical and grammatical meanings of some biblical terms in Greek. It is aimed to elaborate not only the external manifest power of the Holy Spirit in the life of the church (doing), but also the internal transformation deep inside our life (being).3
Research Interests:
Christianity, Biblical Studies, Pentecostal Theology, Ecclesiology, Pentecostalism, and 14 moreEvangelical Ecclesiology, Missional Ecclesiology, Holy Spirit, Global Christianity, Pentecostalism and Charismatics, Christians, Churches, Biblical Hermeneutics, Theology and Religious Studies, Christian theology and biblical studies, Ephesians, Biblical Theological Studies, Theology/Biblical Studies, and The Holy Spirit
Boundary-keeping is a necessary function of any human community, large or small. The human group may be liberally inclusive or radically exclusive. But boundary-keeping is simply the way by which that community knows itself. It helps... more
Boundary-keeping is a necessary function of any human community, large or small. The human group may be liberally inclusive or radically exclusive. But boundary-keeping is simply the way by which that community knows itself. It helps shape and sustain the distinctive identity of the community.
Research Interests:
Religion, Biblical Studies, Culture, Popular Culture and Religious Studies, Biblical Theology, and 14 moreBeliefs, Bible, Religious Studies, Christian Theology, Jesus, Biblical Hermeneutics, Beliefs and attitudes, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Beliefs & Values
In recent years, numerous studies have emerged about indigenously founded, faith healing, and tongue-speaking phenomenon, which began in southern Nigeria in the early 1920s (Peel: 1968). The studies of the movement known as Aladura have... more
In recent years, numerous studies have emerged about indigenously founded, faith healing, and tongue-speaking phenomenon, which began in southern Nigeria in the early 1920s (Peel: 1968). The studies of the movement known as Aladura have now become a topic of considerable interest. For examples: Peel focuses on the historical perspective of the Aladura churches; Appiah-Kubi (1979) offers reasons for the emergence of Indigenous African Christian churches: while Babalola (1992) explores the alarming rate of growth with emphasizes on their modus operandi in light of traditional cultures. Babalola argues for the contextualization of Christianity through the Aladura churches. In a fascinating study, Akinade (1996) poses these questions: 1) What are the reasons for the emergence of these churches? 2) What are their strengths and weaknesses? 3) What challenges do they offer to orthodox churches? Omoyajowo (1982) explains the history of African Independent Churches with the foci on the Cherubim and Seraphim (Ischei, 1970). On the other hand, Crumbley, (1992:505-522) tasks the Aladura movement, by pointing out the condescending roles of women in the Aladura churches. Anderson (2004) points out the difference between the Christ Apostolic Church and Aladura. Turner (1967) in his study focused on the issues of culture and Christianity. The movements, which began in Nigeria, were once widely regarded by many scholars as incipient nationalism or religious independents. Today’s scholars have dismissed the validity of this rationale and have concluded that the phenomenon is more complex than once thought (Turner, 1967). The majority of African theologians argued that the movement gained popularity because of its attacked issues such as witches, sorcery and fetishism which other traditional churches failed to address.
Research Interests:
Christianity, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, and 13 moreReligious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Global Christianity, Christians, Churches, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
Man, a free agent born responsible to God, has freedom of choice, but can choose to conduct his life by the precepts of the Word, or by his own design. God created man for fellowship with himself and with other persons, not for automatic... more
Man, a free agent born responsible to God, has freedom of choice, but can choose to conduct his life by the precepts of the Word, or by his own design. God created man for fellowship with himself and with other persons, not for automatic replays of pat phrases and set answers. As we find the personality of Jesus multi-faceted, so great diversity of personalities abide in the body of Christ. God has predestined, He made man’s life possible that all who will repent and come to Him may receive forgiveness, salvation, and life eternal through His son Christ Jesus.
Research Interests:
Christianity, Theology, Missiology, Calvinism, Missiology and Mission Theology, and 13 moreBible, Missionary Linguistics, Missional Ecclesiology, Missionary, Missionary Studies, World Missions, Bible Study, Christian Studies, Bible Exegesis, Missions and Contextualization, Arminianism, Cross-Cultural Missions, and Calvinism and Arminianism
I grew up in the Philippines. I was there in the 60s. I was there in the 70s. I was an American, and a lot of us were around. Vietnam was not far away, and the American bases of Clark Air Field and Subic Bay were strategic. My parents had... more
I grew up in the Philippines. I was there in the 60s. I was there in the 70s. I was an American, and a lot of us were around. Vietnam was not far away, and the American bases of Clark Air Field and Subic Bay were strategic. My parents had little to do with that war. Their “war” was spiritual. They were missionaries.
Research Interests:
Religion, Cognitive Behavioral Therapy, Cognitive Psychology, Cognitive Science, Critical Thinking, and 13 moreCognitive Science of Religion, Philosophy of Cognitive Science, Decision-Making, Cognitive Sciences, Brain, Cognitive science and education, Evolutionary Psychology, cognitive science of religion, paranormal studies, Psycholinguistics/Cognitive Science (esp. Working Memory and Language), Brain and cognitive sciences, Philosophy and Cognitive Science, Cognitives sciences, Psychology and Cognitive Sciences, and Psychology and cognitive science in art education
When Jordan Abellano was a student at Far East Advanced School of Theology in the 1980’s, he asked Trinidad Seleky about the history of the Assemblies of God in the Visayas, she replied, “You guys need to submit your own part of history... more
When Jordan Abellano was a student at Far East Advanced School of Theology in the 1980’s, he asked Trinidad Seleky about the history of the Assemblies of God in the Visayas, she replied, “You guys need to submit your own part of history then give it to me."
Research Interests:
Religion, Christianity, Theology, Missiology and Mission Theology, Biblical Studies, and 14 morePopular Culture and Religious Studies, Study of Religions, Biblical Theology, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
One of the best known preachers in the history of the A/G USA was also one of its greatest writers. Charles Morse (C.M.) Ward communicated in small churches, the largest auditoriums, on the audio airwaves and as a guest on television with... more
One of the best known preachers in the history of the A/G USA was also one of its greatest writers. Charles Morse (C.M.) Ward communicated in small churches, the largest auditoriums, on the audio airwaves and as a guest on television with PTL and TBN. He also communicated in writing.
Research Interests:
Theology, Biblical Studies, Popular Culture and Religious Studies, Book Reviews, Religious Studies, and 13 morePapers, Books, Graduate Student of Theology and Master of Biblical Theology, Seminary, Theology and Religious Studies, Theology & Religious Studies, Reading books, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, Recommended Books, theological seminary, and Religious books
Katharine Dood Sakenfeld has noted that Numbers 12 has attracted certain perspectival approaches ranging from gender or feminist to race or African ethnocentric readings. In a similar manner it can be argued that Numbers 11 has often been... more
Katharine Dood Sakenfeld has noted that Numbers 12 has attracted certain perspectival approaches ranging from gender or feminist to
race or African ethnocentric readings. In a similar manner it can be argued that Numbers 11 has often been read from a Pentecostal perspective. I would suggest that there are three modern Pentecostal
readings of this chapter that have appeared in recent academic literature.
race or African ethnocentric readings. In a similar manner it can be argued that Numbers 11 has often been read from a Pentecostal perspective. I would suggest that there are three modern Pentecostal
readings of this chapter that have appeared in recent academic literature.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Religious Studies (Theory And Methodology), and 13 morePentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Yahweh
Even though the books of 1 and 2 Thessalonians have been somewhat neglected compared to other Pauline compositions,1 there seems to be no end to the secondary literature which has grown up around them. No detail of these missives has... more
Even though the books of 1 and 2 Thessalonians have been somewhat neglected compared to other Pauline compositions,1 there seems to be no end to the secondary literature which has grown up around them. No detail of these missives has escaped the microscopically precise analysis of NT scholars. Indeed entire monographs and anthologies have sprouted from small sections such as 2 Thessalonians chapter 2.1-12. Not occasionally such well intentioned scrutiny can lead to myopia, and that has perhaps been the case with the Gordian knot of the aforementioned passage. The antidote to myopia, of course, is the occasional panoramic view, and in this particular article, I would like to explore the neglected macro-theme of reputation which Paul has conscientiously woven through these two epistles.
Research Interests:
Christianity, Theology, Biblical Studies, Popular Culture and Religious Studies, Religious Studies, and 15 morePhilosophy and Religious Studies, Graduate Student of Theology and Master of Biblical Theology, THESSALONIKI, Biblical Hermeneutics, 1 Thessalonians, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, 2 Thessalonians, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, Thessalonians, Christianity/Biblical Studies, and Biblical Studies/Christian Theology
In 2006, we celebrated the 100th anniversary of the beginning of the Azusa Street revival. A revival that not only was important in establishing the modern Pentecostal movement in North America, it also was influential in the expansion of... more
In 2006, we celebrated the 100th anniversary of the beginning of the Azusa Street revival. A revival that not only was important in establishing the modern Pentecostal movement in North America, it also was influential in the expansion of the movement worldwide. The Azusa Street revival had the international influence in establishing the baptism of the Holy Spirit as a corporate tradition, as opposed to either as purely an individual experience or as a theological rationality. As such, I will look at the role of the baptism in the Holy Spirit as foundational to the formulating of the ‘Pentecostal Paradigm’ that is distinctive, yet part of the broader Christian orthodoxy. In this essay, I will argue that rather than a set of ‘doctrines’ per se, in one sense it was a ‘spirituality’2
that was a ‘shift’ from a previous paradigm indicative due to the baptism of the Holy Spirit. In this essay, by ‘Pentecostal,’ I am referring to the Classical Pentecostal and those of the NeoPentecostal or Charismatic classification who uphold Classical Pentecostal beliefs and practices in relation to the baptism of the Holy Spirit with the concomitant glossolalia.3 It is not within the parameters of this essay to deal with the relationship of the baptism of the Holy Spirit and glossolalia, nor give an explanation of glossolalic activity; these will be assumed as the norm for ‘Pentecostals.’ This essay will consist of two main parts: First will be a discussion on the nature of ‘paradigms,’ ‘paradigm shifts’ and related material in reference to the baptism of the Holy Spirit. The second section will look at specific elements of a ‘Pentecostal Paradigm.’ Following these some appropriate concluding remarks will be made.
that was a ‘shift’ from a previous paradigm indicative due to the baptism of the Holy Spirit. In this essay, by ‘Pentecostal,’ I am referring to the Classical Pentecostal and those of the NeoPentecostal or Charismatic classification who uphold Classical Pentecostal beliefs and practices in relation to the baptism of the Holy Spirit with the concomitant glossolalia.3 It is not within the parameters of this essay to deal with the relationship of the baptism of the Holy Spirit and glossolalia, nor give an explanation of glossolalic activity; these will be assumed as the norm for ‘Pentecostals.’ This essay will consist of two main parts: First will be a discussion on the nature of ‘paradigms,’ ‘paradigm shifts’ and related material in reference to the baptism of the Holy Spirit. The second section will look at specific elements of a ‘Pentecostal Paradigm.’ Following these some appropriate concluding remarks will be made.
Research Interests:
Christianity, Theology, Missiology and Mission Theology, Biblical Studies, Bible, and 13 moreReligious Studies, Philosophy and Religious Studies, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, Christianity/Biblical Studies, and Biblical Studies/Christian Theology
The second part of the study on Pentecostalism in Rajasthan discusses contemporary features of the movement including Pentecostal concentration in the state and its socio-cultural status. It also deals with the relationship between... more
The second part of the study on Pentecostalism in Rajasthan discusses contemporary features of the movement including Pentecostal concentration in the state and its socio-cultural status. It also deals with the relationship between Pentecostals and non-Pentecostals including the Pentecostal impact on other Christian sectors as well as the ecumenical attempts in the state.
Research Interests:
Christianity, Missiology, Early Christianity, Missiology and Mission Theology, Missiology (Religion), and 14 moreMission Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Bible, Missional Ecclesiology, Bible studies, Theology of Ministry/Office, Global Christianity, World Missions, Pentecostalism and Charismatics, Christian Theology and Missiology, Cross-Cultural Missions, and Bible Theology of Pastoral Ministry
As human beings who believe in God, sometimes we do not really understand why God allows bad things to happen in our lives. It may cause us to have a negative emotion or feeling towards Him. What should we do? Should we pretend to praise... more
As human beings who believe in God, sometimes we do not really understand why God allows bad things to happen in our lives. It may cause us to have a negative emotion or feeling towards Him. What should we do? Should we pretend to praise Him and say that He is good? As I read the book of Ruth, the life of Naomi caught my attention about how Naomi could blame God and God still blessed her. She was real in this story as a human being, which made me desire to understand this passage.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 moreReligious Studies, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Journal of Theological Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and Hermeneutics in Religious Studies
Social capital has been increasingly recognized as one of the resource capitals available to the poor. Yet, how can religious sectors such as the Pentecostal movement utilize its potential in empowering the poor in rural areas? Ilocano... more
Social capital has been increasingly recognized as one of the resource capitals available to the poor. Yet, how can religious sectors such as the Pentecostal movement utilize its potential in empowering the poor in rural areas? Ilocano Pentecostal churches are considered to be one of the most influential segments of Pentecostals in the Philippines with a network of churches (873 local pastors, 704 local churches, and 5 Bible Schools) in 14 provinces in Northern Luzon. The Ilocano Pentecostals is considered one of the largest groups among the Pentecostal churches in the Philippines. IP local churches in the rural areas are grappling with many issues of poverty.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Biblical Theology, Pentecostal Theology, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, Pentecostal Churches, and theological seminary
We live in a world full of social oppression, poverty, injustice, war, caste/racial, sexual discrimination and so on. The list can go on and on, but as Christians we need to pause and ask ourselves about our responsibility. As a community... more
We live in a world full of social oppression, poverty, injustice, war, caste/racial, sexual discrimination and so on. The list can go on and on, but as Christians we need to pause and ask ourselves about our responsibility. As a community of believers and representatives of God‟s kingdom here in this world what should the church be doing in response to these social evils? When it comes to social responsibility, the church has often come under criticism both from within and outside. The church is accused of “not doing enough, if indeed it is doing anything at all.”
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, World Missions, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
The Pentecostals in the Philippines see “the first job of the pastor” is essentially “the ministry of preaching.” Preaching is also an avenue for a minister of the gospel to share his testimonies of his experiences with God. The most... more
The Pentecostals in the Philippines see “the first job of the pastor” is essentially “the ministry of preaching.” Preaching is also an avenue for a minister of the gospel to share his testimonies of his experiences with God. The most common illustrations in sermons are the testimonies of the preacher. The experience of Spirit baptism guides the Filipino Pentecostal preaching in their verbal homiletical skills. A preacher‟s “own personal experiences will come into the picture” as the proclamation is done. It is hard to disagree with the idea that “Filipino Pentecostals must begin to recognize that context is always local.” The
uniqueness of Filipino Pentecostal preaching is the sensitivity to the needs of the congregation who are listening to the message spoken.
Eleazer E. Javier, who for many years the General Superintendent of the Philippines General Council of the Assemblies of God (PGCAG), perceives that “the needs of people in general and your people [in the local church] in particular provide rich data for appreciation of spiritual truths.” Furthermore, Javier maintains an important principle in
preaching: “Keep the individual and his needs in focus when you apply
truth to the life situations of your people.” The total dependence on
God‟s power in preaching is crucial. Javier also believes that there should be sensitivity in the part of the preacher to meet the needs of the people. The Spirit-baptism and the experience of the anointing of the Holy Spirit is the key in effective preaching.
uniqueness of Filipino Pentecostal preaching is the sensitivity to the needs of the congregation who are listening to the message spoken.
Eleazer E. Javier, who for many years the General Superintendent of the Philippines General Council of the Assemblies of God (PGCAG), perceives that “the needs of people in general and your people [in the local church] in particular provide rich data for appreciation of spiritual truths.” Furthermore, Javier maintains an important principle in
preaching: “Keep the individual and his needs in focus when you apply
truth to the life situations of your people.” The total dependence on
God‟s power in preaching is crucial. Javier also believes that there should be sensitivity in the part of the preacher to meet the needs of the people. The Spirit-baptism and the experience of the anointing of the Holy Spirit is the key in effective preaching.
Research Interests:
Hermeneutics, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Hermeneutics and Narrative, and 14 moreEvangelicalism, Pentecostalism, Evangelical Theology, Evangelical Ecclesiology, Evangelism, Religious Studies, Evangelism and Church Growth, Evangelism and Outreach, Pentecostalism and Charismatics, Biblical Hermeneutics, Biblical Literature and Hermeneutics (esp. Old Testament), Theology and Religious Studies, Theology & Religious Studies, and Mission and Evangelism
In this paper, we will focus on Jotham‟s speech in Judges 9:15-21. Wilcock has identified the theme of „truth and integrity‟ in the whole story of Abimelech in chapter 9.1 Looking at a different angle, we will establish the function of... more
In this paper, we will focus on Jotham‟s speech in Judges 9:15-21. Wilcock has identified the theme of „truth and integrity‟ in the whole story of Abimelech in chapter 9.1 Looking at a different angle, we will establish the function of „truth and integrity‟ as we explore both the narration part and the speech part of our passage. In the narration part, we will find that the burden to regain „truth and integrity‟ was the primary motivation of Jotham and this gave him the courage to confront those who abandoned „truth and integrity.‟ In the discussion on the speech of Jotham itself, we will find that „truth and integrity‟ are the main grounds for the judgment that Jotham pronounced in his speech.
Research Interests:
Theology, Missiology, Theory of Religion, Missiology and Mission Theology, Biblical Studies, and 14 morePopular Culture and Religious Studies, Bible, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, World Missions, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
Research findings have been equivocal as to the existence of gender difference in leadership across settings. However, some studies based on transformational leadership theory and employing the Multifactor Leadership Questionnaire to... more
Research findings have been equivocal as to the existence of gender difference in leadership across settings. However, some studies based on transformational leadership theory and employing the Multifactor Leadership Questionnaire to measure leadership behaviors have indicated a difference in the leadership styles of female and male leaders. This study sought to test whether there were gender differences in the use of transformational, transactional, and laissez-faire leadership behaviors by Senior Pastors in an Australian Christian Church. The study did not detect any significant gender differences in leadership behaviors.
Research Interests:
Christianity, Leadership, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, and 14 moreChristian Ethics, Christian Leadership, Religious Studies, Global Christianity, Graduate Student of Theology and Master of Biblical Theology, Theology and Religious Studies, Theology & Religious Studies, Early Christian Churches, Biblical Theological Studies, Pastoral, Christian leadership development, Pastors, Leadership and Organizational Behaviour, and Christian Leadership and Management
The author introduces the argument that women are not given the same opportunities as men for assuming positions of leadership and proposes that gender-based stereotypes as one of the reasons for this phenomenon of the “glass ceiling.”... more
The author introduces the argument that women are not given the same opportunities as men for assuming positions of leadership and proposes that gender-based stereotypes as one of the reasons for this phenomenon of the “glass ceiling.” The author goes on to argue that women in Christian organizations are further debilitated from serving in positions of leadership due to theological arguments that are put forth as justification for the status quo (i.e. predominantly male dominated leadership circles).
Research Interests:
Christianity, Gender Studies, Ethics, Leadership, Biblical Studies, and 14 moreChristian Ethics, Pastoral Theology, Leadership and Ethics, Biblical Exegesis, Leadership Theory, Christian Leadership, Charismatic Christianity, Human behavior, Global Christianity, Biblical Theological Studies, Pastoral, Pastors, Leadership and Organizational Behaviour, and Christian behavior
It is well known that Pentecostalism globally has been framed by the ministry of Spirit-empowered women. In Australia, for example, the movement owes its initial impetus to the spirituality and missionary zeal of Sarah Jane Lancaster and... more
It is well known that Pentecostalism globally has been framed by the ministry of Spirit-empowered women. In Australia, for example, the movement owes its initial impetus to the spirituality and missionary zeal of Sarah Jane Lancaster and her „sisters‟ – evangelists such as Mina Ross Brawner, Minnie Abrams and Winnie Andrews. As Barry Chant observes, “over half the Pentecostal congregations functioning by 1930 were established and led by women.” In the United States, similarly, the Pentecostal revival traces its symbolic origin to the Spirit baptism of Agnes Ozman and, later, Aimee Semple McPherson became the public face of the emerging movement. In India, likewise, it was Pandita Ramabai‟s social reform work that formed the basis of the 1905 revivals that were later to intersect with the networks connected to the Azusa St revival.
Research Interests:
Sexuality, Gender and Sexuality, Biblical Studies, Gender, Women, and 14 morePentecostal Theology, Pentecostal, Women's Empowerment, Pentecostalism, Gender Issues and Women Empowerment, Pentecostalism and Charismatics, Bible Study, Women Empowerment, Theology and Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Gender Equality and Women's Empowerment, Biblcal Studies, and Pentecostalism and Women
Firstly, I would like to thank the members of this theological Symposium for giving me the privilege of responding to Dr Clifton's paper. The contribution of Spirit empowered women at the formative stage of the Pentecostal movement and... more
Firstly, I would like to thank the members of this theological Symposium for giving me the privilege of responding to Dr Clifton's paper. The contribution of Spirit empowered women at the formative stage of the Pentecostal movement and beyond is to be celebrated by us all. Indeed, our author's main thesis is that Pentecostal revival, grounded in the outpouring of the Spirit upon male and female, has both a concrete and metaphorical connection to the empowerment of women. The argument follows then that movements that restrict the ministry of women (whether intentionally or not) are possibly setting themselves up for stagnation and decline.
Research Interests:
Theology, Biblical Studies, Popular Culture and Religious Studies, Women, Pentecostal Theology, and 13 morePentecostal, Women's Empowerment, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
The concept of power is a familiar one for Pentecostals. Belief in the power of the Holy Spirit to work in and through our lives is part of our theological and experiential DNA. For those of us old enough to remember when singing in... more
The concept of power is a familiar one for Pentecostals. Belief in the power of the Holy Spirit to work in and through our lives is part of our theological and experiential DNA. For those of us old enough to remember when singing in church was from the hymn book instead of the video screen, songs with words such as "Oh, Lord send the power just now,” “Pentecostal power is falling, praise the Lord it fell on me!” and, "He will fill your heart today to overflowing, with the Holy Ghost and power" were frequently a part of our worship. Pentecostals speak of “power encounters” with demonic forces and our services are punctuated by prayer for God‟s power to heal the sick, to bring
deliverance from demonic influence or to intervene supernaturally in human affairs. We understand that this kind of power is the result of the gifts of the Holy Spirit manifesting themselves in supernatural ways in and through our ministries. One of the key biblical passages for Pentecostals is Acts 1:8 “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses . . .” (NIV) There is no doubt that the expression of God‟s power in these ways through Pentecostal pastors, evangelists, missionaries and laypersons is a major reason for the growth of the Pentecostal movement around the world.
deliverance from demonic influence or to intervene supernaturally in human affairs. We understand that this kind of power is the result of the gifts of the Holy Spirit manifesting themselves in supernatural ways in and through our ministries. One of the key biblical passages for Pentecostals is Acts 1:8 “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses . . .” (NIV) There is no doubt that the expression of God‟s power in these ways through Pentecostal pastors, evangelists, missionaries and laypersons is a major reason for the growth of the Pentecostal movement around the world.
Research Interests:
Christianity, Leadership, Early Christianity, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Christian Ethics, Pentecostalism, Christian Social Ethics, Christian Leadership, Global Christianity, Religious Leaders, Pentecostal leadership, Christian leadership development, Religious Leadership, Christian Theology/Ethics, Christian Leadership and Management, and Christian servant leadership
The critique that much of western ecclesiastical leadership has been somewhat negatively influenced by the secular world can hardly be considered a novel idea. And indeed many of our contemporaries, be it Pentecostals or Evangelicals,... more
The critique that much of western ecclesiastical leadership has been somewhat negatively influenced by the secular world can hardly be considered a novel idea. And indeed many of our contemporaries, be it Pentecostals or Evangelicals, have decried the increasing corporatization of church leadership across nearly all denominations. Pastors and scholars such as John Piper, Eugene Peterson, Andrew Purves or Henri Nouwen, to name only a few of the critics that I have encountered in my personal reading, have thus expressed their concern that the ever pressing need for contemporary relevance or ministry performance is causing modern ecclesiastical leadership to somewhat lose sight of its theological and biblical compass. We ought not be dismayed or offended by such criticism, for if there is one lesson we may learn from church history it is that leaders are always faced with the risk to misconstrue their identity and function, and abuse their calling
and responsibility.
and responsibility.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 14 morePopular Culture and Religious Studies, Ecclesiology, Evangelical Ecclesiology, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Pastoral Leadership, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and theological seminary
Pentecostal1 Christianity is growing rapidly in India as in many parts of the world. Stanley Burgess observes that Indian Pentecostalism is the fifth largest sector of Global Charismatic Christianity.2 Pentecostals are present in almost... more
Pentecostal1 Christianity is growing rapidly in India as in many parts of the world. Stanley Burgess observes that Indian Pentecostalism is the fifth largest sector of Global Charismatic Christianity.2 Pentecostals are present in almost every part of India, including northwest region, where the Christian population is comparatively low. In Rajasthan, the largest state in India, the Christian message has had little impact. According to the 2001 government census of India, Rajasthan has a population of 56.51 million, but less than one percent is Christian. However, Pentecostalism is the fastest growing Christian movement in
Rajasthan.
Rajasthan.
Research Interests:
Christianity, Early Christianity, Contemporary Christianity, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leaders, Global Christianity, Charismatic leadership, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and New Testament and Early Christianity
Matthew’s Gospel closes with what Christians have often called the “Great Commission.” This commission is no afterthought to Matthew’s Gospel; rather, it summarizes much of the heart of his message. The earliest audiences of Matthew did... more
Matthew’s Gospel closes with what Christians have often called the “Great Commission.” This commission is no afterthought to Matthew’s Gospel; rather, it summarizes much of the heart of his message. The earliest audiences of Matthew did not hear snippets of the Gospel extracted from pages in a modern book; they heard the entire Gospel read from a scroll. By the time Matthew’s audience heard chapter 28, then, they would have heard his entire Gospel. They would thus recognize that Matt 28 was a fitting conclusion to Matthew’s Gospel, weaving together themes that appear in that Gospel. As we examine elements of Matthew’s closing, we must read it in light of the entire Gospel it is intended to climax.
Research Interests:
Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Christian Missions, and 14 moreMatthew's Gospel, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missions, Gospel of Matthew, World Missions, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
Although scholars sometimes treat John as the most “universal” of the Gospels (cf. Jn 19:20), it is (along with Matthew) the most distinctively Jewish and the most explicitly rooted in Judean topography and culture. But while it... more
Although scholars sometimes treat John as the most “universal” of the Gospels (cf. Jn 19:20), it is (along with Matthew) the most distinctively Jewish and the most explicitly rooted in Judean topography and culture. But while it specifically views “the world” through the lens of Judean authorities, John’s world is theologically a wider one.
Research Interests:
Religion, Missiology, Missiology and Mission Theology, Biblical Studies, Missionary History, and 14 morePopular Culture and Religious Studies, Missionary Linguistics, Missional Ecclesiology, Gospel of John, Religious Studies, Missionary, Missions, World Missions, Theology and Religious Studies, Theology & Religious Studies, Missional Theology, Biblical Theological Studies, The gospel of John, and Cross-Cultural Missions
I have been writing a commentary on Acts, a biblical book that provides more than enough insights by itself for this series on New Testament missiology. The line between writing a missiological commentary on Acts and developing Luke‟s... more
I have been writing a commentary on Acts, a biblical book that provides more than enough insights by itself for this series on New Testament missiology. The line between writing a missiological commentary on Acts and developing Luke‟s missiology in Acts would be rather thin; Acts is about mission. I am therefore focusing the discussion on the opening two chapters of Acts, which set the tone for the rest of the book by showing how God‟s Spirit empowers crosscultural mission.1 The beginning of Acts recapitulates the end of Lk 24,2 hence functions as the pivot between Luke‟s Gospel and Acts. It is thus a critical section for showing how the message of his Gospel will apply to the church. In this introductory section of Acts, Acts 1:8 is central: “You will be witnesses … to the ends of the earth once the Spirit comes on you.” We will examine this verse in more detail in a few moments.
Research Interests:
Missiology, Missiology and Mission Theology, Missiology (Religion), Pentecostal Theology, Pentecostal, and 14 morePentecostalism, Luke-Acts, Missionary Linguistics, Missional Ecclesiology, Gospel of Luke, Missionary, Missions, World Missions, Pentecostalism and Charismatics, Christian Theology and Missiology, Biblical Theology [Luke-Acts], Luke's Gospel, Gospel of Luke and Acts, and Theology of Luke-Acts
One striking image in the New Testament is that of a new temple in Christ. Ephesians 2 connects this new temple with the bringing together of Jew and Gentile in shared worship to God. Although the theology of this multicultural temple is... more
One striking image in the New Testament is that of a new temple in Christ. Ephesians 2 connects this new temple with the bringing together of Jew and Gentile in shared worship to God. Although the theology of this multicultural temple is most obvious in this passage, it develops not only Paul‟s earlier theology of ethnic reconciliation in Christ (which we may observe, for example, in Romans), but Jesus‟ and Paul‟s own challenges to the traditional temple‟s ethnic barriers (as in Mk 11:17; Jn 4:20-24; and Acts 21:27-29).
Research Interests:
Christianity, Theory of Religion, Biblical Studies, Popular Culture and Religious Studies, Christian Ethics, and 13 moreEschatology, Luke-Acts, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Ephesians, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, Hermeneutics in Religious Studies, Book of John, and The Book of Mark
As half a billion Pentecostal believers celebrate one-hundred years of growth, Asia has reason to be thankful to the Lord and to early Pentecostal pioneers in North America and Asia. As the spiritual eruption made waves across the Pacific... more
As half a billion Pentecostal believers celebrate one-hundred years of growth, Asia has reason to be thankful to the Lord and to early Pentecostal pioneers in North America and Asia. As the spiritual eruption made waves across the Pacific Ocean, its power generated varying effects in different parts of Asia, just like the recent tsunami force experienced by areas across the Indian Ocean.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Christian Ethics, and 13 morePentecostalism, Eschatology, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, African pentecostalism, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Christian Eschatology
In a Pentecostal circle, it is widely accepted that Montanism is one of the Pentecostal antecedents, and yet in fact it was condemned as a heresy by the early Christian writers and bishops such as Eusebius and Epiphanius.1 Finally, the... more
In a Pentecostal circle, it is widely accepted that Montanism is
one of the Pentecostal antecedents, and yet in fact it was condemned as
a heresy by the early Christian writers and bishops such as Eusebius
and Epiphanius.1
Finally, the Synod of Iconium (A.D. 230) officially
rejected the Montanist baptism and excommunicated the movement.2
Eusebius, in his Ecclesiastical History, fiercely attacks Montanus and his enthusiastic followers by considering their “New Prophecy” movement as the work of the devil “having devised destruction against those that disobeyed the truth, and thus excessively honored by them, secretly stimulated and fired their understandings, already wrapped in insensibility, and wandering away from the truth.”
one of the Pentecostal antecedents, and yet in fact it was condemned as
a heresy by the early Christian writers and bishops such as Eusebius
and Epiphanius.1
Finally, the Synod of Iconium (A.D. 230) officially
rejected the Montanist baptism and excommunicated the movement.2
Eusebius, in his Ecclesiastical History, fiercely attacks Montanus and his enthusiastic followers by considering their “New Prophecy” movement as the work of the devil “having devised destruction against those that disobeyed the truth, and thus excessively honored by them, secretly stimulated and fired their understandings, already wrapped in insensibility, and wandering away from the truth.”
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 13 moreReligious Studies, Charismatic Christianity, Philosophy and Religious Studies, Pentecostalism and Charismatics, Montanism, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Charismatic Theology, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Visions, Prophets and Ecstatic Movements
Once Upon a Time in Asia is an anthology of stories from different parts of Asia. As the subtitle of the book puts it, these stories are compiled based on the themes of “harmony and peace.” The table of contents indicates the themes of... more
Once Upon a Time in Asia is an anthology of stories from different parts of Asia. As the subtitle of the book puts it, these stories are compiled based on the themes of “harmony and peace.” The table of contents indicates the themes of stories. “In the Beginning” (1-11) are creation myths from different countries in Asia. “Living in Asia” (13-35) talks about the various stories of people from those who dream of utopia and blissful life to those who are marginalized and sick of AIDS virus. There is also a good collection of tales on “The Importance of Family” (37-49) which are about the kinship among Chinese people as well as Bangladeshis, Filipinos and Cambodians, kids and adults alike. The anecdotes on the theme “Caring for One Another in Community” (51-70) represent the inhabitants of Asia in terms of community life, generous hospitality, solid camaraderie and shared aims. The collection on why “Culture Matters” (73-92) reflects on the richness of the sundry way of life and unique customs of the Asian population. An interesting anthology of “Wisdom from the Orient” (95-125) insightfully instructs about everyday life and honorable manner where the journey of life is contemplated by Asian sages. There is a subject on a monotheistic view of God: “One God— Many Faith Traditions” (127-137) that confronts the pluralistic religious traditions of the natives of Asia. “Seeds of God in Asian Soil” (139-161) are accounts considered that the assurance inside a person gives birth to external manifestations of religious faith.
Research Interests:
Religion, Ethics, Biblical Studies, Culture, Popular Culture and Religious Studies, and 13 moreBible, Religious Studies, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Anthology, Peace and Harmony, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Harmony and Peace
Although some observers in recent centuries have misunderstood Christianity as a European movement, century observes could not have easily imagined this misconception. Instead, they viewed Palestine (and its larger province of Syria) and... more
Although some observers in recent centuries have misunderstood Christianity as a European movement, century observes could not have
easily imagined this misconception. Instead, they viewed Palestine (and its larger province of Syria) and what we call Asia Minor as parts of Asia.
Moreover, the one scene in which Acts could possibly describe the entrance of the gospel into Europe shows it originating from western Asia. The traditional division of continents has always been arbitrary (Greeks counted themselves as in Europe and distinguished themselves from "Asian" peoples to their east and later "Africa" to their south). Nevertheless, the division appeared significant to the many people in the Roman Empire who accepted Greek categories, and Greeks treated the Troad as the traditional entry point into Asia (the world to the west of the Greek homeland).
easily imagined this misconception. Instead, they viewed Palestine (and its larger province of Syria) and what we call Asia Minor as parts of Asia.
Moreover, the one scene in which Acts could possibly describe the entrance of the gospel into Europe shows it originating from western Asia. The traditional division of continents has always been arbitrary (Greeks counted themselves as in Europe and distinguished themselves from "Asian" peoples to their east and later "Africa" to their south). Nevertheless, the division appeared significant to the many people in the Roman Empire who accepted Greek categories, and Greeks treated the Troad as the traditional entry point into Asia (the world to the west of the Greek homeland).
Research Interests:
Christianity, Ancient History, Classics, Missiology, Missiology and Mission Theology, and 15 moreGospels, Christology, Pentecostal Theology, Pentecostal, Pentecostalism, Luke-Acts, Missionary Linguistics, Missional Ecclesiology, World Christianity, Global Christianity, Missions, World Missions, Pentecostalism and Charismatics, Acts of the Apostles, and Cross-Cultural Missions
The problem of evil has been an important existential question of human kind from the very beginning, as almost every myth regarding the beginning of existence (e.g., creation myths) not only acknowledges evil, but its critical role in... more
The problem of evil has been an important existential question of human kind from the very beginning, as almost every myth regarding the beginning of existence (e.g., creation myths) not only acknowledges evil, but its critical role in human life. Christianity is no exception as a religion, especially when it interacts with other worldviews shaped by cultures and religions through missionary activities. In recent years, the Third Wave advocates have revived or even sensationalized the topic through the spiritual warfare movement. As evil is personalized, and strategies are developed to counter the forces of evil, the presence of evil has received attention in mission discussions.
Research Interests:
Death, Spirituality, Old Testament Theology, Biblical Studies, Old Testament, and 15 morePopular Culture and Religious Studies, Beliefs, Bible, Religious Studies, Old Testament Studies, Old Testament Exegesis, Balaam, Biblical Literature and Hermeneutics (esp. Old Testament), Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Hebrew Bible/Old Testament, Biblical Theological Studies, Theology/Biblical Studies, and malevolent spirit
Jude was not among the books the Church accepted as canonical, but it appears to have gained wide acceptance by the end of the second century.' Though brief, his epistle contains two references to sources not found in the canon and he... more
Jude was not among the books the Church accepted as canonical, but it appears to have gained wide acceptance by the end of the second century.' Though brief, his epistle contains two references to sources not found in the canon and he draws his theology from varied accounts that, on the surface, do not seem to have a logical connection. Today most scholars accept Jude as canonical, and so one can say he was dealing with real and imminent issues in the century church. Yet, why does he use non-canonical writings to refute these problems? What are the raw materials he used? Scholars have criticized both his choice of raw materials and his severe tone. While his approach to contemporary issues was somewhat unorthodox, in the sense that he used some unusual sources, it was not unprecedented. While his tone might have been harsh compared to most other New Testament writings, he addressed similar problems and was thus in keeping with the unity of the canon
Research Interests:
Theology, Early Christianity, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 moreChristology, Christian Ethics, Christian Philosophy, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Global Christianity, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Pastoral Epistles, Bible Exegesis, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The issue of academic freedom in religious institutions is a fiercely debated one. We mostly hear the echoes from a divided United States, where public funding is at stake, but the reactions from the temples of science are also apparent... more
The issue of academic freedom in religious institutions is a fiercely
debated one. We mostly hear the echoes from a divided United States,
where public funding is at stake, but the reactions from the temples of
science are also apparent in Australia. There are clearly different
circumstances pertaining to place -- and so what I have to say here will
perhaps be more relevant to some people, and less to others. As Niall Ormerod has recently suggested, 'academic freedom will always mean
different things in different academic contexts. The relationship
between British and American systems, and now increasingly the
Bologna process in Europe, is complex in a global setting. Whereas the
systems once lived in proud isolation, they now influence one another, if only because of the significant exchange of students and the
monetary value which comes from educational services export. It is
suitable we are meeting today in Singapore, which is at the crossroads
of these confluences, which has expressed the growth of educational
export as a national priority, and which has experience of all the major
global educational systems. For churches such as our own, there are
additional layers of complexity which emerge from our own global
networks of church relationships, some of which have to do with local
conditions, but many of which have to do with historical missionary
links. This presents something of a challenge for our colleges into the
future -- as national education frameworks become increasingly
regulated and pitched against external quality markers, and as the larger
global theological players begin to pitch into what we once considered
was our own particular clientele, the issue of standards and the ability
to defend academic freedom in a theological context will become an
increasingly fraught issue.
debated one. We mostly hear the echoes from a divided United States,
where public funding is at stake, but the reactions from the temples of
science are also apparent in Australia. There are clearly different
circumstances pertaining to place -- and so what I have to say here will
perhaps be more relevant to some people, and less to others. As Niall Ormerod has recently suggested, 'academic freedom will always mean
different things in different academic contexts. The relationship
between British and American systems, and now increasingly the
Bologna process in Europe, is complex in a global setting. Whereas the
systems once lived in proud isolation, they now influence one another, if only because of the significant exchange of students and the
monetary value which comes from educational services export. It is
suitable we are meeting today in Singapore, which is at the crossroads
of these confluences, which has expressed the growth of educational
export as a national priority, and which has experience of all the major
global educational systems. For churches such as our own, there are
additional layers of complexity which emerge from our own global
networks of church relationships, some of which have to do with local
conditions, but many of which have to do with historical missionary
links. This presents something of a challenge for our colleges into the
future -- as national education frameworks become increasingly
regulated and pitched against external quality markers, and as the larger
global theological players begin to pitch into what we once considered
was our own particular clientele, the issue of standards and the ability
to defend academic freedom in a theological context will become an
increasingly fraught issue.
Research Interests:
Race and Ethnicity, Religious Pluralism, Culture, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Race and Education, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Religous Studies
One of the big issues in the last several years within Pentecostalism is the distant relationship between Pentecostal scholars and the Pentecostal church. This was especially highlighted in March 7, 2006 by Roger E. Olson's article... more
One of the big issues in the last several years within Pentecostalism is the distant relationship between Pentecostal scholars and the Pentecostal church. This was especially highlighted in March 7, 2006 by Roger E. Olson's article entitled "Pentecostalism's Dark Side" in Christian Century and the response letters found in May 16, 2006 issue of the same journal.' It was in these writings and others where concerns were expressed and ultimately some of the factors listed why scholars like Olson left the Pentecostal denominations in which have scholars left Pentecostal denominations?' In asking this question, there are some definitions and limitations that need to be noted. First, by Pentecostal, I am referring to the classical Pentecostal denominations which include the Assemblies of God (USA), the Church of God (Cleveland, TN), the Church of God in Christ, the Open Bible Standard Church, the Pentecostal Assemblies of Canada, and others whose roots go back to the early part of the 20th (and the late 19th) century. Second due to the limits of this author, it is mainly limited to the North America classical Pentecostal denominations (primarily from the Anglo Pentecostal denominations'). This is not to say that these findings would not also be true elsewhere, but the literature and source were not known or available to the author. Third, by 'scholar,' I am referring to those who: have attained their terminal degrees, are strongly tied to teaching or training, are noted in publications (whether books or articles), and/or are tied to theological education. Finally, the intention of this study is to glean from the scholars reasons why they left, thus, although related views concerning education and educational pedagogy are important, it is not within the parameters of this paper. Further, the parameters are that they left the classical Pentecostal denominations to go to other denominations (i.e. Mainline, 'third wave' or independents), but remained within Christianity.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, World Missions, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, and Religious and Cross-Cultural Studies
I had the opportunity to read Paul's paper last week, after what turned out to be a very difficult time for me, precisely because of a difference of opinion (in fact, a difference of philosophy) between my senior pastor and my wife and I.... more
I had the opportunity to read Paul's paper last week, after what turned out to be a very difficult time for me, precisely because of a difference of opinion (in fact, a difference of philosophy) between my senior pastor and my wife and I. We resolved our issues amicably, but as I sat down to read this paper I found myself in increasingly vigorous agreement.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, Religious and Cross-Cultural Studies, and theological seminary
The story of Rapunzel is a German folktale collected by the Brothers Grimm in the late nineteenth century as part of a drive to record folk traditions and myths. The story of Rapunzel begins with the long-awaited pregnancy of a poor... more
The story of Rapunzel is a German folktale collected by the Brothers Grimm in the late nineteenth century as part of a drive to record folk traditions and myths. The story of Rapunzel begins with the long-awaited pregnancy of a poor couple who lived next door to the walled garden of an enchantress. The pregnant wife longed for the rare plant of "rapunzel" to the point of death. So her husband stole into the garden to take some of the plant for his wife. He was discovered by the enchantress and begged for mercy. So she required as payment that they surrender their child to her at birth. This they did. The child (named Rapunzel) grew in loveliness and was placed in an ivory tower, deep in the forest. Each day the enchantress would visit her and ask her to let down her golden hair so she could scale the tower to reach her, using the hair as a rope. One day a young prince was passing by the isolated tower and heard Rapunzel singing. He longed to meet the possessor of such a beautiful voice. Then he saw the enchantress visit Rapunzel, so after she left, he mimicked her commands. Rapunzel let down her golden hair but instead of the enchantress it was a young dashing prince. He went to visit her everyday after the enchantress had been and they planned to run away together. But the enchantress discovered the deceit of Rapunzel and cut her hair in anticipation of the prince's arrival. When the prince got to the top of the tower, he met the enchantress instead of Rapunzel. The enchantress threw down the rope of hair so that the prince fell from the tower and landed in a thicket of thorns. He was blinded and was left to wander the forest alone. However Rapunzel escaped and went to live in a little cottage. One day the prince heard her singing once again. The couple was reunited. As Rapunzel saw his damaged eyes, she wept. But as her tears delicately dropped onto his eyelids they miraculously restored his sight. And of course, they lived happily ever after.
Research Interests:
Gender Studies, Women's Studies, Religious Ethics, Popular Culture and Religious Studies, Pentecostal Theology, and 15 morePentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Narrative, Biblical Hermeneutics, Rapunzel, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Religious and Cross-Cultural Studies, and Deception in Biblical Narratives
The role of theological education for ministries has been a major point of discussion for centuries within the church. Since the advent of the modern Pentecostal movement over a hundred years ago, this topic has been typified by various... more
The role of theological education for ministries has been a major point of discussion for centuries within the church. Since the advent of the modern Pentecostal movement over a hundred years ago, this topic has been typified by various positions and at times, analytical neglect. More often than not, a philosophy of theological education was presupposed or assumed without examination or scrutiny. The endeavor to either analyze previous philosophies of Pentecostal theological education or give a detailed proposal for such a philosophy is beyond the scope of this essay. Rather, the goal is to first look at a brief history of theological education in general. Then some pertinent elements retailing to the nature of theological education will be delineated. A model of theological understanding from a Pentecostal perspective and the use of model for Pentecostal theological education will then be discussed, leading to appropriate conclusions.
Research Interests:
Religion, Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, and 13 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and theological seminary
All missions begin with and emanates from the Triune God. In this way the missionary character of God is revealed. Our God is a missionary God and so the life of the Church must be characterized as missionary existence. Christian faith is... more
All missions begin with and emanates from the Triune God. In this way the missionary character of God is revealed. Our God is a missionary God and so the life of the Church must be characterized as missionary existence. Christian faith is intrinsically missionary, or as the Swiss theologian, Emil Brunner, has said, "the Church exists by mission, just as fire exists by burning."
Research Interests:
Missiology, Missiology and Mission Theology, Missionary History, Pentecostal Theology, Pentecostal, and 15 morePentecostalism, Missional Hermeneutics, Missionary Linguistics, Missional Ecclesiology, Missionary, Missionary Studies, Missions, World Missions, Pentecostalism and Charismatics, Missional Church Theology, Churches, Missions and Contextualization, Missional Theology, African pentecostalism, and Cross-Cultural Missions
The Pentecostal revival came at the turn of the century claiming an experience of the Spirit baptism based on Acts 2. This revival movement gave birth to the Assemblies of God that has claimed the empowering of the Spirit in the preaching... more
The Pentecostal revival came at the turn of the century claiming an experience of the Spirit baptism based on Acts 2. This revival movement gave birth to the Assemblies of God that has claimed the empowering of the Spirit in the preaching of the gospel that is similar to that of the disciples at Pentecost in Acts. Pentecostal believe that the empowering of the Spirit in Acts 2 is for the work of evangelistic proclamation of the gospel in the last days.
Research Interests:
Religion, Preaching, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Worship & Preaching, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Christian Apologetics and Preaching, Religious and Cross-Cultural Studies, Worship and Preaching, Preaching and Teaching, and Biblical Preaching and Teaching
This paper makes the somewhat obvious point that Pentecostals have much to gain by highlighting the unique Matthean phrase, "the Spirit of you Father"; rather than gloss it over as many commentators throughout the ages seem to have done.
Research Interests:
Gospels, Pentecostal Theology, Pentecostal, Gospel and Culture, Pentecostalism, and 15 moreMatthew's Gospel, Gospel of John, Religious Studies, Gospel of Mark, Holy Spirit, Gospel of Luke, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Pastoral, The Synoptic Gospels, The gospel of Mark, The Holy Spirit, Prefaces to the Gospels, and Pastors
In recent years, as Pentecostals have started to appreciate that the proclamation of a "full gospel" includes not only evangelism (as traditionally understood) but also social dimension, there has been an increasing desire for the... more
In recent years, as Pentecostals have started to appreciate that the proclamation of a "full gospel" includes not only evangelism (as traditionally understood) but also social dimension, there has been an increasing desire for the movement as a whole, and for individual members in their own right, to achieve political influence.
Research Interests:
Religion, Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, and Theology/Biblical Studies
Discussion about the baptism in the Holy Spirit, perhaps has become the most controversial and important doctrine among Pentecostal scholars.
Research Interests:
Theology, Hebrew Bible, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 moreBible and Popular Culture, Missional Ecclesiology, Religious Studies, Holy Spirit, Philosophy and Religious Studies, Bible studies, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, The Holy Spirit, and Theology and Bible Studies
With this latest book The Myth of a Christian Nation: How the Quest for Political Power is Destroying the Church, Greg Boyd calls upon the North American Christian community to sever its ties with either right-wing or left-wing political... more
With this latest book The Myth of a Christian Nation: How the Quest for Political Power is Destroying the Church, Greg Boyd calls upon the North American Christian community to sever its ties with either right-wing or left-wing political allies and to return to the radical counter-culture lifestyle and values espoused by its founder Jesus Christ.
Research Interests:
Christianity, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, Christian Ethics, and 15 moreChristian Philosophy, Literary Approaches to Biblical Studies, Christian Leadership, Religious Studies, Bible studies, Reformed Biblical Theology, Global Christianity, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
This important book called Holiness Past and Present is a collection of essays about the understanding of the meanings and implication of holiness in antiquity and in the contemporary world. This kind of volume is of interest to... more
This important book called Holiness Past and Present is a collection of essays about the understanding of the meanings and implication of holiness in antiquity and in the contemporary world. This kind of volume is of interest to Pentecostals who put emphasis on holiness.
Research Interests:
Theological Ethics, Theological Hermeneutics, Theological Interpretation of Christian Scripture, Biblical Theology, Theological Education, and 15 moreTheological exegesis, Book Reviews, Holy Spirit, Reformed Biblical Theology, Christology, Theological Anthropology, Bible Study, Biblical Hermeneutics, Biblical Languages, Biblical theology and theological interpretation, Holiness, Biblical Theological Studies, Theological studies, The Holy Spirit, Theological research, and theological seminary
Aaron's divine appointment as the head of the tribe of Levi and the priesthood has a core component that resists general application. In Num 3.6 the Levities are to stand (mu) before Aaron and serve him (>n~w> in^). His family becomes a... more
Aaron's divine appointment as the head of the tribe of Levi and the
priesthood has a core component that resists general application. In Num 3.6 the Levities are to stand (mu) before Aaron and serve him (>n~w> in^). His family becomes a priestly dynasty that receives special treatment (Num 3.2-3). They have exclusive rights to ministry (~nw), while others are prohibited to approach (2~~7). At the same time, there are some aspects within the narrative depictions ofAaron that can be applied without twisting basic exegetical principles, however they tend to be negative rather than positive.
priesthood has a core component that resists general application. In Num 3.6 the Levities are to stand (mu) before Aaron and serve him (>n~w> in^). His family becomes a priestly dynasty that receives special treatment (Num 3.2-3). They have exclusive rights to ministry (~nw), while others are prohibited to approach (2~~7). At the same time, there are some aspects within the narrative depictions ofAaron that can be applied without twisting basic exegetical principles, however they tend to be negative rather than positive.
Research Interests:
Theology, Leadership, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, and 15 moreBiblical Theology, Christian Ethics, Bible, Christian Leadership, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Reformed Biblical Theology, Heroic leadership, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Religius and Islamic Studies
This essay discusses the what, whether, why, how, and whither of Asian Pentecostal theology. Hence the essay moves across five moments: description, problem identification, methodological sketch, and constructive proposal. The author... more
This essay discusses the what, whether, why, how, and whither of Asian Pentecostal theology. Hence the essay moves across five moments: description, problem identification, methodological sketch, and constructive proposal. The author argues for the importance of Asian Pentecostal perspectives for the future of Pentecostal theology in particular and for Christian theology in general.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Theological exegesis, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The notion and discussion of "leadership" has been a major and enduring theme in politics and commerce since the 1990's. That this would have side effects in Christian deliberations, and particularly in the dynamic situation that is... more
The notion and discussion of "leadership" has been a major and enduring theme in politics and commerce since the 1990's. That this would have side effects in Christian deliberations, and particularly in the dynamic situation that is Pentecostal-charismatic Christianity, was inevitable. The influence of leadership gurus such as Maxwell (whose leadership experience began in the church), the growth of the so-called New Apostolic Paradigm of leadership, as well as the tendency for larger churches to operate in similar paradigms to commercial enterprises, have all given stature to this theme.
Research Interests:
Religion, Leadership, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Christian Ethics, Pentecostalism, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Leadership and Management, Theology and Religious Studies, Theology & Religious Studies, Pentecostalismo, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Christian leadership development
Jon R. Katzenback in Real Change Leadership (Katzenbach 1995) defines what is meant by major change as situations in which corporate performance requires people throughout an organization to learn new behavior and skills. These new skills... more
Jon R. Katzenback in Real Change Leadership (Katzenbach 1995) defines what is meant by major change as situations in which corporate performance requires people throughout an organization to learn new behavior and skills. These new skills promote better and better performance in shorted and shorter time frames. Positive major change focuses on growth, innovation and skill development of people. Real change leadership requires that change is people intensive and performance oriented.
Research Interests:
Missiology, Leadership, Missiology and Mission Theology, Biblical Studies, Mission Studies, and 14 moreMissionary Linguistics, Missional Ecclesiology, Leadership Theory, Christian Leadership, Missionary, Missions, World Missions, Biblical Hermeneutics, Christian Theology and Missiology, Christian theology and biblical studies, Missions and Contextualization, Missional Theology, Biblical Theological Studies, and Theology/Biblical Studies
In the last decade there has been a phenomenal growth among the Chinese ministries in the Assemblies of God Malaysia. The growth statistics among the Chinese work seems to have surpasses the historically predominant English work. This is... more
In the last decade there has been a phenomenal growth among the Chinese ministries in the Assemblies of God Malaysia. The growth statistics among the Chinese work seems to have surpasses the historically predominant English work. This is not to say that they have outnumbered the English work in term of churches or adherents. The growth pattern herein discussed has to do with the number of new souls saved, the growing numbers of Chinese works and the growing spiritual expression and maturity.
Research Interests:
Religion, Chinese Religions, Religious Ethics, Biblical Studies, Popular Culture and Religious Studies, and 13 moreStudy of Religions, Literary Approaches to Biblical Studies, Bible, Religious Studies, Philosophy and Religious Studies, Bible Study, Churches, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
As Pentecostalism becomes the majority religion in myriad countries and/or a political force with which to reckon, alarm goes off about how Pentecostals will operate in the public arena. Debate rages between scholars ranging from the... more
As Pentecostalism becomes the majority religion in myriad countries and/or a political force with which to reckon, alarm goes off about how Pentecostals will operate in the public arena. Debate rages between scholars ranging from the David Martins, Cheryl Sanders, and Paul Giffords about whether Pentecostals will be authoritarian or democratic, patriarchical or egalitarian, and capitalistic or socialistic. An underdiscussed component to this debate is the ways that Pentecostals will construct their racial/ethnic identities or peoplehood. Will Pentecostal identity employ inclusionary or exclusionary tactics in its construction of peoplehood?
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Theology and Literature, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
The anastatic strand defines the Pentecostal preacher as an empowered witness not just in a particular historical era, but more significantly, in God's eschatological kingdom. Eschatology as a resource for Pentecostal preaching has fueled... more
The anastatic strand defines the Pentecostal preacher as an empowered witness not just in a particular historical era, but more significantly, in God's eschatological kingdom. Eschatology as a resource for Pentecostal preaching has fueled the dynamism of the movement and to a certain degree has given a distinctive quality to its preaching.
Research Interests:
Religious Pluralism, Biblical Studies, Popular Culture and Religious Studies, Eschatology and Apocalypticism, Apocalyptic Eschatology, and 14 morePentecostal Theology, Pentecostalism, Eschatology, Religious Studies, Philosophy and Religious Studies, Escherichia coli, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Christian Eschatology
Missions as a discipline has changed dramatically in the last hundred years, especially for the evangelicals and Pentecostals. In the early 20th century, while missiologists themselves such as Roland Allen and Alice Luce were making... more
Missions as a discipline has changed dramatically in the last hundred years, especially for the evangelicals and Pentecostals. In the early 20th century, while missiologists themselves such as Roland Allen and Alice Luce were making inroads into missiological thinking, missionaries frequently had to transverse very difficult terrain and go great distances in order to go their place of ministry.
Research Interests:
Missiology, Missiology and Mission Theology, Biblical Studies, Mission Studies, Missional Hermeneutics, and 14 moreMissionary Linguistics, Missional Ecclesiology, Missionary, Missionary Studies, Missions, World Missions, Missional Church Theology, Bible Study, Missionaries, Missional, Christian Theology and Missiology, Missional Theology, Biblical Theological Studies, and Cross-Cultural Missions
The growth of Pentecostal Christianity in the second half of the twentieth century, particularly in non-western continents, has been the object of a stream of studies from a variety of perspectives: theological, sociological, historical,... more
The growth of Pentecostal Christianity in the second half of the twentieth century, particularly in non-western continents, has been the object of a stream of studies from a variety of perspectives: theological, sociological, historical, psychological, contextual and missiological.
Research Interests:
Christianity, Theological Ethics, Early Christianity, Theological Hermeneutics, Popular Culture and Religious Studies, and 12 morePentecostal Theology, Pentecostal, Christian Ethics, Theological exegesis, Worship, Global Christianity, Worship & Preaching, Pentecostalism and Charismatics, Theology and Religious Studies, Biblical Theological Studies, Theological studies, and theological seminary
Ramabai Dongre (1858-1922) was a woman for all season. Born under colonial rule while Queen Victoria reigned and to the politacally powerful Chitpawan Brahmin caste in western India, Ramabai moved from Hindu Orthocoxy to Evangelical... more
Ramabai Dongre (1858-1922) was a woman for all season. Born under colonial rule while Queen Victoria reigned and to the politacally powerful Chitpawan Brahmin caste in western India, Ramabai moved from Hindu Orthocoxy to Evangelical Christianity, from poverty to securing funds from western countries to build and maintain Mukti Mission, from being oppressed as a young widow to championing the cause of Indian women, and from rare insights into sacred, ancient writings to developing a lexicon in Marathi from the Greek and Latin texts when translating the Bible.
Research Interests:
Biblical Studies, Bible Translation, Bible Translations, Popular Culture and Religious Studies, Biblical Theology, and 13 moreBible, Religious Studies, Reformed Biblical Theology, Bible Study, Early Bible Translations, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Translation theory and Bible translation, Biblical Theological Studies, Theology/Biblical Studies, and Theological studies
The role of women in spiritual wakening is generally acknowledged in Christianity. Accordingly, it is no wonder that we hear the phenomenal contributions of Pentecostal women in its early stages.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Theology and Literature, Korean Religions, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
Kiyoma Yumiyama (1900-2002) was one of the Charter Members and leaders of Nihon Assenbuliizu obu Goddo Kyodan {Japan Assemblies of God: JAG]. He was the general superintendent of JAG for more than two decades (1949-1973) and the first... more
Kiyoma Yumiyama (1900-2002) was one of the Charter Members and leaders of Nihon Assenbuliizu obu Goddo Kyodan {Japan Assemblies of God: JAG]. He was the general superintendent of JAG for more than two decades (1949-1973) and the first president of Chuo Seisho GakkoIShingakko [Central Bible InstituteICollege: CBIICBC] in Tokyo, a position he held for more than four decades (1950-1992). He was not only a leader of JAG but also a mentor to most of the JAG ministers. Kiyoma Yumiyama was a special vessel that God chose for the development and growth of the Pentecostal Movement in Japan.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Theology and Literature, and 13 moreReligious Studies, Philosophy and Religious Studies, Theology of Ministry/Office, Reformed Biblical Theology, Christian Ministry, Biblical Hermeneutics, Theology and Religious Studies, Ministry of Education, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
At the world Mission conference in Edinburgh, Scotland in 1910, Africa was not represented. Afiica was not part of the Christendom and was thus not a key player in Christian missions. However, there had been major sustained missionary... more
At the world Mission conference in Edinburgh, Scotland in 1910, Africa was not represented. Afiica was not part of the Christendom and was thus not a key player in Christian missions. However, there had been major sustained missionary activities in Sub-Saharan Africa nearly a century earlier.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missions, World Missions, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
Next month a series of celebrations will mark the centennial of the "Azusa Street Revival" in Los Angeles, California. It was there, in April, 1906, that a remarkable spiritual awakening occurred that many would call the birth of the... more
Next month a series of celebrations will mark the centennial of the "Azusa Street Revival" in Los Angeles, California. It was there, in April,
1906, that a remarkable spiritual awakening occurred that many would call the birth of the modem Pentecostal movement. For the origin of this remarkable revival movement, some point to less known previous events
that were stepping stones along the way, but certainly it was at Azusa
Street that the modem Pentecostal revival became a world-wide phenomenon.
1906, that a remarkable spiritual awakening occurred that many would call the birth of the modem Pentecostal movement. For the origin of this remarkable revival movement, some point to less known previous events
that were stepping stones along the way, but certainly it was at Azusa
Street that the modem Pentecostal revival became a world-wide phenomenon.
Research Interests:
Religious Ethics, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
A slice of the history of the Assemblies of God in Australia can be seen in two early magazines: Glad Tidings Messenger and The Australian Evangel which later amalgamated. Almost any Pentecostal journal lasting a number of decades will... more
A slice of the history of the Assemblies of God in Australia can be seen in two early magazines: Glad Tidings Messenger and The Australian Evangel which later amalgamated. Almost any Pentecostal journal lasting a number of decades will reflect changes in the wider church. There is a record of sermons by great preachers fiom overseas principally England in the early years and later the USA, but perhaps most interesting is the record of local preachers many of whom were
women. The magazines also contained testimonies of healing, opinions
on doctrinal controversies, and reports of the growth of the movement.
Naturally distinctive beliefs such as 'Baptism in the Spirit' are explained,
with a kind of creedal emphasis, and there is the occasional mention of a modernist (usually educated at a prestigious university) being converted (to Pentecostal faith). It is a valuable record of a vital spirituality finding a range of manifestations in the less than welcoming social environment of Australia.
women. The magazines also contained testimonies of healing, opinions
on doctrinal controversies, and reports of the growth of the movement.
Naturally distinctive beliefs such as 'Baptism in the Spirit' are explained,
with a kind of creedal emphasis, and there is the occasional mention of a modernist (usually educated at a prestigious university) being converted (to Pentecostal faith). It is a valuable record of a vital spirituality finding a range of manifestations in the less than welcoming social environment of Australia.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Bible Study, Biblical Hermeneutics, Biblical Languages, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, and Theological studies
Although Pentecostalism is said to be a restorationist movement,' its weak biblical foundations2 which opted for a proof-texting methodology,3 a long term baggage of dispensationalism4 and antiintellectualism5 has caused us to flirt with... more
Although Pentecostalism is said to be a restorationist movement,' its weak biblical foundations2 which opted for a proof-texting methodology,3 a long term baggage of dispensationalism4 and antiintellectualism5 has caused us to flirt with many cultural fads and
theological obscurantism. The most recent fad is the study of leadership
in the church and parachurch. The problem that I perceive is not the field
itself, although others may question its cross-cultural applicability or
credibility from the perspectives of business education or the behavior
sciences. My issue is that a lack of in-depth biblical and theological
ground tilling has occurred in this field. In the following two-part essay, I
would like to at least make one firrow and thereby prepare the soil for
others to plant. I will plow in the Pentateuch, focusing especially on the
book of Numbers. I will also give a summary-application at the
conclusion of the second essay.
theological obscurantism. The most recent fad is the study of leadership
in the church and parachurch. The problem that I perceive is not the field
itself, although others may question its cross-cultural applicability or
credibility from the perspectives of business education or the behavior
sciences. My issue is that a lack of in-depth biblical and theological
ground tilling has occurred in this field. In the following two-part essay, I
would like to at least make one firrow and thereby prepare the soil for
others to plant. I will plow in the Pentateuch, focusing especially on the
book of Numbers. I will also give a summary-application at the
conclusion of the second essay.
Research Interests:
Religion, Theology, Leadership, Early Christianity, Missiology and Mission Theology, and 14 moreBiblical Studies, Popular Culture and Religious Studies, Christian Ethics, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Global Christianity, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
What is the essence of Pentecostalism? In what respect does Pentecostalism radically differ from evangelicalism and fundamentalism? What are the historical or biblical roots of Pentecostalism? Historical theologian Donald Dayton suggests... more
What is the essence of Pentecostalism? In what respect does Pentecostalism radically differ from evangelicalism and fundamentalism? What are the historical or biblical roots of Pentecostalism? Historical theologian Donald Dayton suggests that the historical roots of Pentecostalism can be traced in Wesleyanism and American revival movements in the nineteenth century.1 An evangelical theologian Alister McGrath holds that Pentecostalism is not so much different from evangelicalism except for the doctrine of the Spirit baptism.2 A biblical scholar Roger Stronstad argues that Lukan theology of Spirit-baptism, which is believed to be the cardinal doctrine of Pentecostalism, is the biblical basis of Pentecostal theology.3
Research Interests:
Religion, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 13 moreEvangelism, Religious Studies, Charismatic Christianity, Self-awareness, Charismatic leaders, Charismatic leadership, Evangelism and Outreach, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Pentecostalismo, Charismatic Theology, and Evengelical
Christians believe in the glorified Christ who poured out his Holy Spirit upon all who belong to him (Rom 8:9). They confess that the Spirit is working throughout the world in churches and on the mission field. However, they often... more
Christians believe in the glorified Christ who poured out his Holy Spirit upon all who belong to him (Rom 8:9). They confess that the Spirit is working throughout the world in churches and on the mission field. However, they often restrict the Spirit’s work to within the walls of the
church and the fences of the mission compound. Hendrikus Berkhof
states, “The impact of the Spirit as the active presence of Jesus Christ in
the world is far wider than we are aware.”1
church and the fences of the mission compound. Hendrikus Berkhof
states, “The impact of the Spirit as the active presence of Jesus Christ in
the world is far wider than we are aware.”1
Research Interests:
Christianity, Theology, Theological Ethics, Early Christianity, Biblical Studies, and 14 morePopular Culture and Religious Studies, Christology, Christian Ethics, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Global Christianity, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
McClendon deals with the anastatic strand of Christian ethics in Part III of his book, Ethics. 1 For McClendon, the resurrection of Jesus Christ is the sine qua non of the Christian life itself, offering a new way of construing the world... more
McClendon deals with the anastatic strand of Christian ethics in Part
III of his book, Ethics. 1 For McClendon, the resurrection of Jesus Christ
is the sine qua non of the Christian life itself, offering a new way of construing the world and affecting a transformation of human moral life. Water baptism becomes the inception of resurrection morality. McClendon’s theoretical chapter shows the moral relevance of the
resurrection. The biographical chapter tells of Dorothy Day (1897-1980), founder of the Catholic Worker Movement and a shaper of eschatological peace through participation in life in the Spirit. The application chapter discusses the transformation of human life due to the resurrection, and the centrality of peacemaking for Christians in the light of the eschatological future.
III of his book, Ethics. 1 For McClendon, the resurrection of Jesus Christ
is the sine qua non of the Christian life itself, offering a new way of construing the world and affecting a transformation of human moral life. Water baptism becomes the inception of resurrection morality. McClendon’s theoretical chapter shows the moral relevance of the
resurrection. The biographical chapter tells of Dorothy Day (1897-1980), founder of the Catholic Worker Movement and a shaper of eschatological peace through participation in life in the Spirit. The application chapter discusses the transformation of human life due to the resurrection, and the centrality of peacemaking for Christians in the light of the eschatological future.
Research Interests:
Religion, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostalism, and 14 moreBible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical and systematic theology, Biblical Theological Studies, African pentecostalism, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
As a growing number of Asian Pentecostals are writing their own histories, there is a need for research that seeks to describe historiographic approaches to documenting and writing histories that are applicable to the Asian Pentecostal... more
As a growing number of Asian Pentecostals are writing their own histories, there is a need for research that seeks to describe historiographic approaches to documenting and writing histories that are applicable to the Asian Pentecostal context that can serve as a helpful resource for this important task of historical research and writing. To date, there has been very little evaluative study conducted regarding the methodology of writing Asian Pentecostal history, and information on Asian Pentecostal historiography is almost nonexistent.
Research Interests:
Religion, Biblical Studies, Popular Culture and Religious Studies, Biblical Theology, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, Biblcal Studies, and Religous Studies
Although it has been more than four hundred years since the first Catholic missionary came to Japan and more than one hundred years since the first Protestant missionaries brought the gospel into Japan, the percentage of Christians in all... more
Although it has been more than four hundred years since the first Catholic missionary came to Japan and more than one hundred years
since the first Protestant missionaries brought the gospel into Japan, the
percentage of Christians in all the population of Japan is less than one
percent.1 It seems that Christianity is totally ignored or rejected by most
Japanese.
since the first Protestant missionaries brought the gospel into Japan, the
percentage of Christians in all the population of Japan is less than one
percent.1 It seems that Christianity is totally ignored or rejected by most
Japanese.
Research Interests:
Religion, Christianity, Buddhism, Theology, Buddhist Studies, and 15 moreBiblical Studies, Popular Culture and Religious Studies, Religious Studies, Philosophy and Religious Studies, Bible studies, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and Religous Studies
“The power to acquire a foreign language in such a degree as to make the student a powerful speaker before a native audience is, undoubtedly, ‘a gift of God,’” according to an article entitled “The Gift of Tongues for Missionary Service,”... more
“The power to acquire a foreign language in such a degree as to make the student a powerful speaker before a native audience is, undoubtedly, ‘a gift of God,’” according to an article entitled “The Gift of Tongues for Missionary Service,” published a decade before Charles Parham and his students at Bethel Bible School in Topeka, Kansas testified to the divine bestowal of at least seventeen languages in January 1901.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Religious Studies (Theory And Methodology), Pentecostalism, Religious Studies, Philosophy and Religious Studies, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Pentecostalismo, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
This article examines how currents of renewal, particularly the charismatic movement, have been leading to new patterns of Christian formation within the Roman Catholic Church. I will look first at the overall context; secondly, at the... more
This article examines how currents of renewal, particularly the
charismatic movement, have been leading to new patterns of Christian
formation within the Roman Catholic Church. I will look first at the
overall context; secondly, at the first stage of reform and renewal in
Catholic formation (1965-85) This article examines how currents of renewal, particularly the charismatic movement, have been leading to new patterns of Christian formation within the Roman Catholic Church. I will look first at the overall context; secondly, at the first stage of reform and renewal in Catholic formation
charismatic movement, have been leading to new patterns of Christian
formation within the Roman Catholic Church. I will look first at the
overall context; secondly, at the first stage of reform and renewal in
Catholic formation (1965-85) This article examines how currents of renewal, particularly the charismatic movement, have been leading to new patterns of Christian formation within the Roman Catholic Church. I will look first at the overall context; secondly, at the first stage of reform and renewal in Catholic formation
Research Interests:
Religion, Christianity, Biblical Studies, Popular Culture and Religious Studies, Catholic Theology, and 15 moreBible, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leaders, Catholic Church, Charismatic leadership, Catholics, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
Since the 1990s terms like “strategic level spiritual warfare” (SLSW), “territorial spirits,” and “spiritual mapping,” with its “new strategy” imported in the name of spiritual warfare and evangelism, are spreading among Christian... more
Since the 1990s terms like “strategic level spiritual warfare” (SLSW), “territorial spirits,” and “spiritual mapping,” with its “new strategy” imported in the name of spiritual warfare and evangelism, are spreading among Christian churches throughout the world, and this is no exception in Chinese churches in Southeast Asia, including Sabah, Malaysia where I live. I moved to Kota Kinabalu, Sabah to teach in a seminary more than two years ago. This city is filled with a mixture of indigenous people groups, including Kadazan, Dozon, Murut, etc, and Chinese, as well as Muslim Malay. That many of the indigenous groups are Christians does not mean a total discard of their traditional animistic worldviews and practices. Chinese popular religious practices 1 are common and different gods are worshipped in Kota Kinabalu as in other Chinese communities.2 Spirit possessions are frequently heard of. And during Chinese New Year season this year, one of my students had a “battle” with the spirit of Guan-yin (觀音), a Bodhisava contextualized in Chinese Buddhism, who possessed her elder sister’s body.
Research Interests:
Religion, Chinese Religions, Hebrew Bible, Biblical Studies, Popular Culture and Religious Studies, and 13 moreStudy of Religions, Bible, Religious Studies, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Bible Exegesis, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
Religion is an important part of any culture, and in Philippine culture, religion encompasses the whole society. Thus, the Pentecostal phenomenon in the Philippines cannot properly be understood without considering its socio-religious... more
Religion is an important part of any culture, and in Philippine culture, religion encompasses the whole society. Thus, the Pentecostal phenomenon in the Philippines cannot properly be understood without
considering its socio-religious context. It must be noted that the introduction of Christianity in the Philippines made a strong impact on
not only the religious, but also the social, economic and political aspects
of native Filipino culture. Ma. Elena Chiong-Javier (1991:19) wrote,
“The Spanish missionaries who first came to Christianize the Filipinos
also assumed other roles outside of their church roles. They played active parts as linguists, ethnologists, educators, estate administrators and public officials.” Thus, the interrelationships between culture and
religion in the Philippine society have had great impact in almost every
facet of community life.
considering its socio-religious context. It must be noted that the introduction of Christianity in the Philippines made a strong impact on
not only the religious, but also the social, economic and political aspects
of native Filipino culture. Ma. Elena Chiong-Javier (1991:19) wrote,
“The Spanish missionaries who first came to Christianize the Filipinos
also assumed other roles outside of their church roles. They played active parts as linguists, ethnologists, educators, estate administrators and public officials.” Thus, the interrelationships between culture and
religion in the Philippine society have had great impact in almost every
facet of community life.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 13 morePopular Culture and Religious Studies, Pentecostal Theology, Theological exegesis, Pentecostalism, Missional Ecclesiology, Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
Doing theology inevitably involves at least three elements to make it meaningful to listeners in a specific context, be it special or temporal: revelation, context and the theologizer-communicator. Revelation in theologization refers to... more
Doing theology inevitably involves at least three elements to make it
meaningful to listeners in a specific context, be it special or temporal:
revelation, context and the theologizer-communicator. Revelation in
theologization refers to primary sources: the Scripture and a specific
theological tradition aroused in a particular socio-historical situation. The contextual component in theologization is again found in two major
categories: cultural and contemporary. The third, theologizer communicator, includes the individual’s experiential involvement in both
revelation and context and the method of presentation/communication of the fruit of the theological inquiry in a way that is understandable to and acceptable by the audience.2
meaningful to listeners in a specific context, be it special or temporal:
revelation, context and the theologizer-communicator. Revelation in
theologization refers to primary sources: the Scripture and a specific
theological tradition aroused in a particular socio-historical situation. The contextual component in theologization is again found in two major
categories: cultural and contemporary. The third, theologizer communicator, includes the individual’s experiential involvement in both
revelation and context and the method of presentation/communication of the fruit of the theological inquiry in a way that is understandable to and acceptable by the audience.2
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 moreTheological exegesis, Religious Studies, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, Theological research, and theological seminary
The Pentecostal/Charismatic (P/C) movements have drawn worldwide attention in the twentieth century as global phenomena. Few other religious movements can be compared to the way the P/C movements have impacted the global village, with... more
The Pentecostal/Charismatic (P/C) movements have drawn worldwide attention in the twentieth century as global phenomena. Few other religious movements can be compared to the way the P/C movements have impacted the global village, with their vast differences and similarities, from continent to continent and nation to nation. Because
the Philippines is located in Southeast Asia on the Pacific Rim, there are
both Asiatic similarities and differences in Pentecostal and Charismatic
phenomena. There are 313 million adherents of the Christian religion, of
which there are 199 million professing Christians and 135 million Pentecostal/Charismatics, out of a total population of 3,697 million, 1
indicating that classic Pentecostals in Asia are the smallest group out of the
three P/C groupings. It is inevitable that there are Asiatic geographical,
historical and cultural connections and commonalities between Filipino P/C movements and those of neighboring countries. As far as similarities are concerned in terms of the socio-religious and historical context, the Philippines shares many more similarities with Latin America than with other Asian countries, although the writer admits that there are great differences between the two regions when subjected to microscopic investigation.
the Philippines is located in Southeast Asia on the Pacific Rim, there are
both Asiatic similarities and differences in Pentecostal and Charismatic
phenomena. There are 313 million adherents of the Christian religion, of
which there are 199 million professing Christians and 135 million Pentecostal/Charismatics, out of a total population of 3,697 million, 1
indicating that classic Pentecostals in Asia are the smallest group out of the
three P/C groupings. It is inevitable that there are Asiatic geographical,
historical and cultural connections and commonalities between Filipino P/C movements and those of neighboring countries. As far as similarities are concerned in terms of the socio-religious and historical context, the Philippines shares many more similarities with Latin America than with other Asian countries, although the writer admits that there are great differences between the two regions when subjected to microscopic investigation.
Research Interests:
Religion, Theology, Missiology and Mission Theology, Religious Pluralism, Biblical Studies, and 14 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
In 1918, Jennie Brinson Rushim and her husband, Church of God (COG) Missionaries to China, came to the Philippines for several months. It was their impression that there was no Pentecostal missions at that time, and certainly no ministry... more
In 1918, Jennie Brinson Rushim and her husband, Church of God (COG) Missionaries to China, came to the Philippines for several months. It was their impression that there was no Pentecostal missions at that time, and certainly no ministry of any noticeable size. Although they did some missionary work in Manila and won a few converts to the Pentecostal persuasion, their visit was too short to achieve lasting results. They soon returned to China, the land of their burden.1 Then, in 1936, another COG Missionary, J. H. Ingram in his trip around the world, spent about a week in the Philippines and was deeply moved by the spiritual needs of the country. Unlike Rushim, who reported in 1918 that there was no apparent Pentecostal ministry present in the islands, Ingram reported in 1936 that several small Pentecostal churches were active in the interior.2
Research Interests:
Theological Ethics, Theological Hermeneutics, Theological Interpretation of Christian Scripture, Biblical Studies, Theological Anthropology, and 13 moreTheological Aesthetics, Theological Education, Theological exegesis, Bible, Theological Method, Biblical Hermeneutics, Biblical Languages, Christian theology and biblical studies, Biblical theology and theological interpretation, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Theological research
Filipinos, who graduated from Assemblies of God Bible Schools in the United States and went back to their country to preach to their own people,2 wanted an Assemblies of God (USA) appointed missionary to help them become organized. Their... more
Filipinos, who graduated from Assemblies of God Bible Schools in the United States and went back to their country to preach to their own people,2 wanted an Assemblies of God (USA) appointed missionary to help them become organized. Their reason for this action was that the
Philippines, at that time, was still under the protectorate of the United States, with a Counsel General as the final seat of authority. A requirement for permitting any outside church denomination to operate in the Philippines was that it must seek registration with the United States Counsel General and have a duly appointed missionary or church leader from the home body in the United States.
Philippines, at that time, was still under the protectorate of the United States, with a Counsel General as the final seat of authority. A requirement for permitting any outside church denomination to operate in the Philippines was that it must seek registration with the United States Counsel General and have a duly appointed missionary or church leader from the home body in the United States.
Research Interests:
History, Theology, Missiology, Missiology and Mission Theology, Missionary History, and 13 moreMission Studies, Missionary Linguistics, Missional Ecclesiology, Missionary, Missionary Studies, Missions, World Missions, Missional Church Theology, Christian Theology and Missiology, Theology and Religious Studies, Missions and Contextualization, Missional Theology, and Cross-Cultural Missions
It has become evident that the task is rather formidable to bring a useful reflection on the history of a Pentecostal body in country in its more than half a century history. At the same time, I feel I have an edge in that the... more
It has become evident that the task is rather formidable to bring a
useful reflection on the history of a Pentecostal body in country in its
more than half a century history. At the same time, I feel I have an edge
in that the observations were made from the perspective of both an
“insider and outsider.” There are personal anecdotes that can be corroborated by those who are still alive. These validate what has been
written and experienced by others. Not all correspondence, minutes, and
reflections that were published and presented in more formal settings are
available to this writer at the moment. This is a handicap of sorts.
However, this presentation should not be viewed as the end, but, rather
the beginning of our continued pursuit of our “roots”. We owe it to the
next generations, should Jesus tarry, to transmit to them our cherished
legacy. More materials ought to be written and the “stories” and other
oral recitals of how God brought us thus far “through many dangers, toils
and snares.” This small contribution of this writer begins with a quick
look at personal background to help the audience understand some
dynamics of this presentation.
useful reflection on the history of a Pentecostal body in country in its
more than half a century history. At the same time, I feel I have an edge
in that the observations were made from the perspective of both an
“insider and outsider.” There are personal anecdotes that can be corroborated by those who are still alive. These validate what has been
written and experienced by others. Not all correspondence, minutes, and
reflections that were published and presented in more formal settings are
available to this writer at the moment. This is a handicap of sorts.
However, this presentation should not be viewed as the end, but, rather
the beginning of our continued pursuit of our “roots”. We owe it to the
next generations, should Jesus tarry, to transmit to them our cherished
legacy. More materials ought to be written and the “stories” and other
oral recitals of how God brought us thus far “through many dangers, toils
and snares.” This small contribution of this writer begins with a quick
look at personal background to help the audience understand some
dynamics of this presentation.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 13 morePentecostal Theology, Theological Education, Pentecostal, Theological exegesis, Pentecostalism, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and theological seminary
This interview is part of the oral history project of the Asia Pacific Research Center of Asia Pacific Theological Seminary. The interview took place in Columbia, Missouri, U.S.A. on August 10, 2001. The initial transcription was provided... more
This interview is part of the oral history project of the Asia Pacific Research Center of Asia Pacific Theological Seminary. The interview took place in Columbia, Missouri, U.S.A. on August 10, 2001. The initial transcription was provided by Doris A. Denbow on November 13, 2003.
Research Interests:
Christianity, Theology, Missiology, Missiology and Mission Theology, Popular Culture and Religious Studies, and 15 moreMission Studies, Missional Hermeneutics, Missionary Linguistics, Missional Ecclesiology, Missionary, Missions, World Missions, Missional Church Theology, Christian Theology and Missiology, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Missions and Contextualization, Missional Theology, and Cross-Cultural Missions
From its humble beginning in 1940, the Philippine Assemblies of God (AG) has grown rapidly to 3,800 local congregations at the rate of nine churches planted every week.2 Despite its significant growth, the AG in the Philippines in... more
From its humble beginning in 1940, the Philippine Assemblies of God (AG) has grown rapidly to 3,800 local congregations at the rate of nine churches planted every week.2 Despite its significant growth, the AG in the Philippines in general, or the AG in northern Philippines in particular, has not put much effort into preserving its heritage in the form of factual historical records. Thus, the purpose of this paper is to present a historical overview of the Assemblies of God in northern Philippines. The research will begin with a broad study of both Catholicism and Protestantism in the Philippines; then narrow down to focus on the growth and development of the Assemblies of God in northern Philippines.
Research Interests:
Religion, Christianity, Theology, Early Christianity, Religious Ethics, and 15 moreMissiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Literary Approaches to Biblical Studies, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Assemblies of God
Pentecostals have been around for only a hundred years,2 but today are main role players in world missions, representing perhaps a quarter of the world’s Christians and perhaps three quarters of them are in the Majority World. 3 According... more
Pentecostals have been around for only a hundred years,2 but today are main role players in world missions, representing perhaps a quarter of the world’s Christians and perhaps three quarters of them are in the
Majority World. 3 According to Barrett and Johnson’s statistics, there were 1,227 million Christians in Asia, Africa, Latin America, and Oceania in 2004, 62% of the world’s Christians, while those of the two northern continents (including Russia) constituted only 38%, dramatic evidence of how rapidly the western share of world Christianity has decreased in the twentieth century. If present trends continue, by 2025 69% of the world’s Christians will live in the South, with only 31% in the North.4 But it is not only in terms of numbers that there have been fundamental changes. Christianity is growing most often in Pentecostal and Charismatic forms, and many of these are independent of western “mainline” Protestant and “classical Pentecostal” denominations and missions. Pentecostal missiologists need to acknowledge and celebrate the tremendous diversity in Pentecostalism. The “southward swing of the Christian center of gravity” is possibly more evident in Pentecostalism than in other forms of Christianity.5 Most of the dramatic church growth in the twentieth century has taken place in Pentecostal and independent Pentecostal-like churches. Classical Pentecostal churches like the Assemblies of God, the world’s biggest Pentecostal denomination, have
probably only some 8% of their world associate membership in North America, with at least 80% in the Majority World. One estimate put the total number of adherents of the World Assemblies of God Fellowship in
1997 at some thirty million, of which only about 2.5 million were in North America.6 Larry Pate estimated in 1991 that the Majority World mission movement was growing at five times the rate of western missions.7 Half the world’s Christians today live in developing, poor countries. The forms of Christianity there are very different from western “classical Pentecostal” stereotypes. They have been profoundly affected by several factors, including the desire to have a more contextual and culturally relevant form of Christianity, the rise of nationalism, a reaction to what are perceived as “colonial” forms of Christianity, and the burgeoning Pentecostal and Charismatic renewal.
Majority World. 3 According to Barrett and Johnson’s statistics, there were 1,227 million Christians in Asia, Africa, Latin America, and Oceania in 2004, 62% of the world’s Christians, while those of the two northern continents (including Russia) constituted only 38%, dramatic evidence of how rapidly the western share of world Christianity has decreased in the twentieth century. If present trends continue, by 2025 69% of the world’s Christians will live in the South, with only 31% in the North.4 But it is not only in terms of numbers that there have been fundamental changes. Christianity is growing most often in Pentecostal and Charismatic forms, and many of these are independent of western “mainline” Protestant and “classical Pentecostal” denominations and missions. Pentecostal missiologists need to acknowledge and celebrate the tremendous diversity in Pentecostalism. The “southward swing of the Christian center of gravity” is possibly more evident in Pentecostalism than in other forms of Christianity.5 Most of the dramatic church growth in the twentieth century has taken place in Pentecostal and independent Pentecostal-like churches. Classical Pentecostal churches like the Assemblies of God, the world’s biggest Pentecostal denomination, have
probably only some 8% of their world associate membership in North America, with at least 80% in the Majority World. One estimate put the total number of adherents of the World Assemblies of God Fellowship in
1997 at some thirty million, of which only about 2.5 million were in North America.6 Larry Pate estimated in 1991 that the Majority World mission movement was growing at five times the rate of western missions.7 Half the world’s Christians today live in developing, poor countries. The forms of Christianity there are very different from western “classical Pentecostal” stereotypes. They have been profoundly affected by several factors, including the desire to have a more contextual and culturally relevant form of Christianity, the rise of nationalism, a reaction to what are perceived as “colonial” forms of Christianity, and the burgeoning Pentecostal and Charismatic renewal.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Missionary History, Mission Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Missionary, Missions, World Missions, Pentecostalism and Charismatics, Missional Church Theology, Christian Theology and Missiology, Theology and Religious Studies, Missional Theology, and Cross-Cultural Missions
In the early 1980s, Peter Wagner, a church growth specialist of Fuller Theological Seminary, wrote a book entitled On the Crest of the Wave. 2 Typical of Wagner, this is a practical and easy to read book, with each chapter concluding with... more
In the early 1980s, Peter Wagner, a church growth specialist of Fuller Theological Seminary, wrote a book entitled On the Crest of the Wave. 2 Typical of Wagner, this is a practical and easy to read book, with each chapter concluding with a “Do Something Now” list. This “one of Wagner’s casual writings” has proven to be an extremely helpful book, especially among Christians to whom “mission” is a too familiar word to
bother looking up in a dictionary, and yet precisely what it means, or what is not meant, is widely unknown. As an Asian Christian, I suppose
this is more so among Asian churches. There are several critical and
important concepts found in this book that all churches need to heed to.
bother looking up in a dictionary, and yet precisely what it means, or what is not meant, is widely unknown. As an Asian Christian, I suppose
this is more so among Asian churches. There are several critical and
important concepts found in this book that all churches need to heed to.
Research Interests:
Religion, Christianity, Theology, Missiology, Missiology and Mission Theology, and 15 moreBiblical Studies, Missionary History, Missiology (Religion), Missional Hermeneutics, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Missionary, Missionary Studies, Missions, World Missions, Christian Studies, Missions and Contextualization, Missional Theology, and Cross-Cultural Missions
“In the year 1901 the latter rain began to fall in different parts of the world,” trumpeted the Missionary Manual of the Assemblies of God published three decades later. More importantly, the evangelistic zeal of “waiting, hungry-hearted... more
“In the year 1901 the latter rain began to fall in different parts of the
world,” trumpeted the Missionary Manual of the Assemblies of God
published three decades later. More importantly, the evangelistic zeal of
“waiting, hungry-hearted people,” who had been baptized in the Holy
Spirit, signaled the resumption of “the Lord’s Pentecostal missionary
movement.” It had been halted at the end of the first century when the
Holy Spirit was “largely rejected and His position as leader usurped by
men.” Consequently, Spirit-led missions ceased and the Dark Ages
commenced.2 Now, in the remaining days before the imminent return of
Christ, Pentecostals would jubilantly carry the apostolic banner down the
parade route of modern mission.
world,” trumpeted the Missionary Manual of the Assemblies of God
published three decades later. More importantly, the evangelistic zeal of
“waiting, hungry-hearted people,” who had been baptized in the Holy
Spirit, signaled the resumption of “the Lord’s Pentecostal missionary
movement.” It had been halted at the end of the first century when the
Holy Spirit was “largely rejected and His position as leader usurped by
men.” Consequently, Spirit-led missions ceased and the Dark Ages
commenced.2 Now, in the remaining days before the imminent return of
Christ, Pentecostals would jubilantly carry the apostolic banner down the
parade route of modern mission.
Research Interests:
Missiology, Missiology and Mission Theology, Christian Missions, History of Missions, Missiology (Religion), and 13 moreMission Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Missions, World Missions, Missional Church Theology, Christian Theology and Missiology, Missional Theology, Cross-Cultural Missions, and History of Christian Missions
In the conclusion of his 1997 revision of his study of the Pentecostal-Charismatic movements, Vinson Synan states, “Christian affairs of the twenty-first century may be largely in the hands of surging Pentecostal churches in the Third... more
In the conclusion of his 1997 revision of his study of the Pentecostal-Charismatic movements, Vinson Synan states, “Christian affairs of the twenty-first century may be largely in the hands of surging Pentecostal churches in the Third World and a Roman Catholicism inspired and revivified by the charismatic renewal.” 1 Hollenweger likewise indicates that Pentecostalism today is centered outside the West in a growing Third World movement.2
Research Interests:
Christianity, Theology, Missiology, Missiology and Mission Theology, Missiology (Religion), and 13 moreMission Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Missions, World Missions, Missiological Studeis, Christian Theology and Missiology, Christian Studies, Missions and Contextualization, and Cross-Cultural Missions
In spite of overexposure and considerations of being outdated, indigenous church principles, as espoused in one form or another since the mid-1800s, continue to be a popular mission strategy for many sending agencies or churches. The... more
In spite of overexposure and considerations of being outdated, indigenous church principles, as espoused in one form or another since the mid-1800s, continue to be a popular mission strategy for many sending agencies or churches. The concept has persisted and remains a viable tool in spite of having often been discarded as archaic, outmoded and
abandoned in favor of partnership, or other newer strategies. It resulted as a reaction to the missionary paternalism that prevailed within the church and mission circles during that period and has carried forward to this present time.
abandoned in favor of partnership, or other newer strategies. It resulted as a reaction to the missionary paternalism that prevailed within the church and mission circles during that period and has carried forward to this present time.
Research Interests:
Religion, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 moreMission Studies, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missions, World Missions, Missiological Studeis, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Missions and Contextualization, Biblical Theological Studies, and Religious and Cross-Cultural Studies
The Spirit of Pentecost among Pentecostals awakened the dying church, much to everyone’s surprise. As a matter of fact, without the emergence of Pentecostals in the twentieth century, Christian missions would have died a natural death.
Research Interests:
Missiology, Missiology and Mission Theology, Popular Culture and Religious Studies, Missiology (Religion), Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Missions, World Missions, Pentecostalism and Charismatics, Contextual Missiology, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Missiologia, and Cross-Cultural Missions
Robert Milton Evans had the privilege of living during changing times in two centuries. His life began in the middle of the nineteenth century and bridged over into the twentieth. Evans was born in 1847 in DeKalb, Mississippi, USA and... more
Robert Milton Evans had the privilege of living during changing times in two centuries. His life began in the middle of the nineteenth century and bridged over into the twentieth. Evans was born in 1847 in DeKalb, Mississippi, USA and grew up in the rural farm community of Live Oak, in the north-central area of Florida. Evans was 25 years old when he entered the pastoral ministry of the Southern Methodist Church in 1872.
Research Interests:
Religion, Christianity, Theology, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missionary, Missiological Studeis, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Missional Theology, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
South Africa is an interesting situation in which to observe the dynamics of Christian mission. It has had a settled European population since 1652, and a colonial history similar to that of Canada, Australia and New Zealand—perhaps more... more
South Africa is an interesting situation in which to observe the dynamics of Christian mission. It has had a settled European population since 1652, and a colonial history similar to that of Canada, Australia and New Zealand—perhaps more like Canada, with the Dutch playing a similar role to the French in that country. The major difference is that in those countries, the original inhabitants eventually became a minority, while it is the Europeans who remained a minority in South Africa.
Research Interests:
Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 15 morePentecostal, Pentecostalism, Bible, Missionary Linguistics, Missional Ecclesiology, Religious Studies, World Missions, Pentecostalism and Charismatics, Biblical, theological, and ecclesial studies, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Theological studies
Now that the indigenous principle of church planting has operated in missions for about a century,2 it seems timely to consider leadership transitions. As churches become indigenous, it is vital that there be smooth transition from... more
Now that the indigenous principle of church planting has operated in
missions for about a century,2 it seems timely to consider leadership transitions. As churches become indigenous, it is vital that there be smooth transition from missionary leadership to national leadership. It is also necessary for the future of the church that all leaders, both missionary and national, understand the process of leadership transition. There is a wealth of literature on leadership, styles of leadership, personalities in leadership, how to train leaders, developing the leadership potential of others and so forth, but in all this literature, there is virtually nothing on the subject of leadership transition. There appears to be an assumption that if you train and develop leaders properly, then the transition to the next generation of leaders will go smoothly. But little has been written on the process of transition itself.
missions for about a century,2 it seems timely to consider leadership transitions. As churches become indigenous, it is vital that there be smooth transition from missionary leadership to national leadership. It is also necessary for the future of the church that all leaders, both missionary and national, understand the process of leadership transition. There is a wealth of literature on leadership, styles of leadership, personalities in leadership, how to train leaders, developing the leadership potential of others and so forth, but in all this literature, there is virtually nothing on the subject of leadership transition. There appears to be an assumption that if you train and develop leaders properly, then the transition to the next generation of leaders will go smoothly. But little has been written on the process of transition itself.
Research Interests:
Leadership, Old Testament Theology, Biblical Studies, Old Testament, Popular Culture and Religious Studies, and 13 moreLeadership and Ethics, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Old Testament Studies, Old Testament Exegesis, Biblical Literature and Hermeneutics (esp. Old Testament), Theology and Religious Studies, Theology & Religious Studies, Hebrew Bible/Old Testament, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Religious Studies /Indology
It is widely known that one of the most salient features in Korean Pentecostalism is its emphasis on persistence in prayer.1 This practice of the persistent prayer by the Pentecostal churches has been severely criticized by those in... more
It is widely known that one of the most salient features in Korean Pentecostalism is its emphasis on persistence in prayer.1 This practice of the persistent prayer by the Pentecostal churches has been severely
criticized by those in non-Pentecostal circles, because they believe it does not have any biblical foundation. This study concerns the above issue and attempts to show that the practice of persistent prayer has a sound biblical foundation, in that it is an important part of the Lukan theology of prayer. The parable of the friend at midnight (Luke 11:5-8) will be dealt with in depth as a test case to prove my thesis.
criticized by those in non-Pentecostal circles, because they believe it does not have any biblical foundation. This study concerns the above issue and attempts to show that the practice of persistent prayer has a sound biblical foundation, in that it is an important part of the Lukan theology of prayer. The parable of the friend at midnight (Luke 11:5-8) will be dealt with in depth as a test case to prove my thesis.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Bible, Luke-Acts, Religious Studies, Gospel of Luke, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Biblical Theology [Luke-Acts], Theology & Religious Studies, and Religious and Cross-Cultural Studies
I was trained in the most rigid critical scholarship of the universities of Zurich and Basel. My teachers were Hans Conzelmann, Gerhard Ebeling, Eduard Schweizer and Karl Barth. I knew also Rudolf Bultmann, Ernst Kasemann and Emil Brunner... more
I was trained in the most rigid critical scholarship of the universities of Zurich and Basel. My teachers were Hans Conzelmann, Gerhard Ebeling, Eduard Schweizer and Karl Barth. I knew also Rudolf Bultmann, Ernst Kasemann and Emil Brunner personally.
Research Interests:
Theological Ethics, Theological Interpretation of Christian Scripture, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical and systematic theology, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
It is now apparent that since the early 1980s the church in China has experienced unprecedented growth. Once viewed as an essentially foreign faith, Christianity has taken root in the Chinese soil. And it has blossomed. If the trends of... more
It is now apparent that since the early 1980s the church in China has
experienced unprecedented growth. Once viewed as an essentially foreign faith, Christianity has taken root in the Chinese soil. And it has
blossomed. If the trends of the past two decades remain constant, by
2020 there will be more evangelical Christians in China than in any other
country in the world.4
experienced unprecedented growth. Once viewed as an essentially foreign faith, Christianity has taken root in the Chinese soil. And it has
blossomed. If the trends of the past two decades remain constant, by
2020 there will be more evangelical Christians in China than in any other
country in the world.4
Research Interests:
Religion, Chinese Religions, Biblical Studies, Popular Culture and Religious Studies, Study of Religions, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Chinese Popular Religion, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Churches, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
Where is the Wesleyan-Holiness movement going? Since John Wesley produced the standard of Christian perfection in the eighteenth century, the movement has expanded globally, with the WesleyanHoliness groups discussing many issues of... more
Where is the Wesleyan-Holiness movement going? Since John Wesley produced the standard of Christian perfection in the eighteenth century, the movement has expanded globally, with the WesleyanHoliness groups discussing many issues of sanctification theories.
Research Interests:
Religion, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 14 morePentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leadership, Pentecostalism and Charismatics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
Nearly a century ago there was an outbreak of the Spirit known as the Azusa Street revival. This outpouring occurred between 1906 and 1913.2 It is also referred to as the “third force of Christendom.”3 The year 1914 was the birth year of... more
Nearly a century ago there was an outbreak of the Spirit known as the Azusa Street revival. This outpouring occurred between 1906 and 1913.2
It is also referred to as the “third force of Christendom.”3 The year
1914 was the birth year of the Assemblies of God church. 4 This Pentecostal movement was an instrument used by God to introduce the
Pentecostal message as far as the Pacific islands. Because of the location of these islands, some refer to them as the uttermost part of the earth. Thus some feel that the arrival of the Pentecostal movement in the islands has fulfilled Jesus’ command to his disciples that they ought to be witnesses unto him “even to the uttermost part of the earth” (Acts 1:8).
It is also referred to as the “third force of Christendom.”3 The year
1914 was the birth year of the Assemblies of God church. 4 This Pentecostal movement was an instrument used by God to introduce the
Pentecostal message as far as the Pacific islands. Because of the location of these islands, some refer to them as the uttermost part of the earth. Thus some feel that the arrival of the Pentecostal movement in the islands has fulfilled Jesus’ command to his disciples that they ought to be witnesses unto him “even to the uttermost part of the earth” (Acts 1:8).
Research Interests:
Christianity, Theology, Biblical Studies, Popular Culture and Religious Studies, Christology, and 14 morePentecostal Theology, Pentecostal, Christian Ethics, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
Although British Pentecostals hold diverse views concerning the demonic and exorcism, they have fundamentally sought to maintain a sanguine stance with regard to these issues. They have been reticent to follow the latest trends and have... more
Although British Pentecostals hold diverse views concerning the
demonic and exorcism, they have fundamentally sought to maintain a
sanguine stance with regard to these issues. They have been reticent to
follow the latest trends and have generally sought to be guided by the
biblical narrative for their beliefs and praxis. This has often resulted in
very cautious assessments and assertions concerning exorcistic practices. After providing an historical survey of these beliefs and practices, this article will conclude with an assessment of the potential development of British Pentecostal demonology.
demonic and exorcism, they have fundamentally sought to maintain a
sanguine stance with regard to these issues. They have been reticent to
follow the latest trends and have generally sought to be guided by the
biblical narrative for their beliefs and praxis. This has often resulted in
very cautious assessments and assertions concerning exorcistic practices. After providing an historical survey of these beliefs and practices, this article will conclude with an assessment of the potential development of British Pentecostal demonology.
Research Interests:
Religion, Theological Ethics, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Pentecostal history, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The indigenous Norwegian denomination The Christian Church2 (or Smith’s Friends, as they are known to outsiders) was founded by a noncommissioned officer in the Norwegian Navy, Johan Oscar Smith (1871-1943). By 1996 this unique... more
The indigenous Norwegian denomination The Christian Church2 (or
Smith’s Friends, as they are known to outsiders) was founded by a noncommissioned officer in the Norwegian Navy, Johan Oscar Smith (1871-1943). By 1996 this unique denomination claimed 211 churches in 50 different nations, and the Norwegian researcher Knut Lundby estimated its membership at 25,000 to 30,000 and growing.3 As much as two-thirds of the members live outside of Norway. The success of this Norwegian denomination in establishing itself on all continents of the world is in itself quite amazing.
Smith’s Friends, as they are known to outsiders) was founded by a noncommissioned officer in the Norwegian Navy, Johan Oscar Smith (1871-1943). By 1996 this unique denomination claimed 211 churches in 50 different nations, and the Norwegian researcher Knut Lundby estimated its membership at 25,000 to 30,000 and growing.3 As much as two-thirds of the members live outside of Norway. The success of this Norwegian denomination in establishing itself on all continents of the world is in itself quite amazing.
Research Interests:
Religion, Religious Ethics, Biblical Studies, Popular Culture and Religious Studies, Study of Religions, and 14 moreChristology, Christian Ethics, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Christology of New Testament, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, Spirit Christology, and Ecclesiology & Christology
As the Korean church grew explosively in the 1970s, one congregation attracted the attention of the churches of the world. Yoido Full Gospel Church (YFGC) pastored by Rev. David Yonggi Cho had the largest congregation in the world with a... more
As the Korean church grew explosively in the 1970s, one congregation attracted the attention of the churches of the world. Yoido Full Gospel Church (YFGC) pastored by Rev. David Yonggi Cho had the largest congregation in the world with a membership of 700,000 by the end of 1994. Cho founded YFGC in 1958 and has pastored the church since. Many view YFGC as the base of the Pentecostal movement in Korea. This paper will discuss the history, development, characteristics, and influence of this church in relation to the ministry of Cho.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 15 moreReligious Studies, Philosophy and Religious Studies, Holy Land Studies, Christian Ministry, Pentecostalism and Charismatics, Church Leadership & Ministry, Theology and Religious Studies, Ministry of Education, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Pastoral Ministry, Religious and Cross-Cultural Studies, and The Holy Spirit
I have watched with fascination the remarkable development of the Korean churches in the last thirty years. The Korean War devastated the country. The industrial, transportation, and communications infrastructure was virtually destroyed.... more
I have watched with fascination the remarkable development of the
Korean churches in the last thirty years. The Korean War devastated the country. The industrial, transportation, and communications infrastructure was virtually destroyed. Homes and businesses were
shattered. Families were torn apart; many died. Few countries suffered in the twentieth century as did Korea. Virtually all had suffered severely.
After the war, there was a great spiritual vacuum in the aftermath of this
colossal tragedy. Disillusionment and hopelessness prevailed. I remember my first visits to Korea in the early 1970s, less than twenty
years after the Truce. Few public buildings were heated in the bitter cold
winter; the cities were dingy and dusty. The marks of pov
Korean churches in the last thirty years. The Korean War devastated the country. The industrial, transportation, and communications infrastructure was virtually destroyed. Homes and businesses were
shattered. Families were torn apart; many died. Few countries suffered in the twentieth century as did Korea. Virtually all had suffered severely.
After the war, there was a great spiritual vacuum in the aftermath of this
colossal tragedy. Disillusionment and hopelessness prevailed. I remember my first visits to Korea in the early 1970s, less than twenty
years after the Truce. Few public buildings were heated in the bitter cold
winter; the cities were dingy and dusty. The marks of pov
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Theological Interpretation of Christian Scripture, Missiology and Mission Theology, and 13 morePopular Culture and Religious Studies, Pentecostal Theology, Theological exegesis, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, Religious and Cross-Cultural Studies, and Theological research
One of the most widely used words during the last decade of the twentieth century was spirituality. This is evidence of human effort to find an escape route from the limitations and constraints of material civilization.
Research Interests:
Testimony, Theology, Hebrew Bible, Religious Pluralism, Biblical Studies, and 15 morePopular Culture and Religious Studies, Biblical Theology, Pentecostal Theology, Pentecostal, Pentecostalism, Bible, Reformed Biblical Theology, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Christian theology and biblical studies, Biblical Testimonies, Biblical Theological Studies, Theology/Biblical Studies, and Testimonies
The story of Dr. David Yonggi Cho and the Yoido Full Gospel Church (YFGC) is well-known throughout the world. Cho comes from the Evangelical and Pentecostal tradition.2 His theological teachings and ministerial practices are many faceted.... more
The story of Dr. David Yonggi Cho and the Yoido Full Gospel Church (YFGC) is well-known throughout the world. Cho comes from the Evangelical and Pentecostal tradition.2 His theological teachings and ministerial practices are many faceted. The concern of this paper is to focus on the implications of Cho’s theology for Christian mission today.
Research Interests:
Theology, Missiology, Theological Ethics, Early Christianity, Theological Hermeneutics, and 15 moreMissiology and Mission Theology, Christology, Pentecostal Theology, Pentecostal, Christian Ethics, Theological exegesis, Pentecostalism, Missional Ecclesiology, Christian Leadership, World Missions, Pentecostalism and Charismatics, Christian Theology and Missiology, Theology and Religious Studies, Biblical Theological Studies, and Theological studies
Going through the many writings of Yonggi Cho, one is left without a doubt that the doctrine of the Holy Spirit plays a very vital role in his understanding of the Christian life and mission. Cho refers repeatedly to the Holy Spirit... more
Going through the many writings of Yonggi Cho, one is left without
a doubt that the doctrine of the Holy Spirit plays a very vital role in his
understanding of the Christian life and mission. Cho refers repeatedly to
the Holy Spirit throughout his writings.2 But his theology of the Spirit (in
the sense of reflecting on the Spirit and expressing these reflections in a
coherent framework) is largely implicit rather than explicit. My aim in this paper is to highlight some broad features of his teachings concerning the Holy Spirit, make explicit certain pneumatological motifs and offer a
critique.
a doubt that the doctrine of the Holy Spirit plays a very vital role in his
understanding of the Christian life and mission. Cho refers repeatedly to
the Holy Spirit throughout his writings.2 But his theology of the Spirit (in
the sense of reflecting on the Spirit and expressing these reflections in a
coherent framework) is largely implicit rather than explicit. My aim in this paper is to highlight some broad features of his teachings concerning the Holy Spirit, make explicit certain pneumatological motifs and offer a
critique.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pneumatology, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Old Testament studies, New Testament studies, biblical theology, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
The work of Dr. David (Paul) Yonggi Cho and the Yoido Full Gospel Church (YFGC) is known all over the world. Why this single congregation has been more effective in reaching Korean people than most others (if not all others) have been is... more
The work of Dr. David (Paul) Yonggi Cho and the Yoido Full Gospel Church (YFGC) is known all over the world. Why this single congregation has been more effective in reaching Korean people than most others (if not all others) have been is due to several factors, of which the work of the Holy Spirit in this church is surely the most significant. In this article, I analyze how the context of Korea has affected the appeal of the message of Yonggi Cho, depending mostly on the eighteen books written by Cho (in English) in my possession, two visits to Korea, and
working with Korean graduate students over eight years. Although Cho’s
books are devotional and inspirational rather than theological, I concentrate on those writings that deal with Cho’s own context of Korea
and attempt to draw out how his implicit theology may be regarded as
“contextual.” He writes mainly about his understanding of the Bible and
his own experiences as a pastor, but sometimes refers to the context in
which these experiences and understanding were developed. His books
abound with biblical illustrations and teaching, but he develops his
theology in a particular context. It is important that Pentecostals in
different parts of the world realize the important role of the “freedom in the Spirit” to formulate, often unconsciously, a theology that has meaning for people in different life situations, and Cho’s theology is a
leading example of this. This contextual pneumatology is one of the most important features of Pentecostalism and is often overlooked.
working with Korean graduate students over eight years. Although Cho’s
books are devotional and inspirational rather than theological, I concentrate on those writings that deal with Cho’s own context of Korea
and attempt to draw out how his implicit theology may be regarded as
“contextual.” He writes mainly about his understanding of the Bible and
his own experiences as a pastor, but sometimes refers to the context in
which these experiences and understanding were developed. His books
abound with biblical illustrations and teaching, but he develops his
theology in a particular context. It is important that Pentecostals in
different parts of the world realize the important role of the “freedom in the Spirit” to formulate, often unconsciously, a theology that has meaning for people in different life situations, and Cho’s theology is a
leading example of this. This contextual pneumatology is one of the most important features of Pentecostalism and is often overlooked.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 morePentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Pentecostal history, Biblical Theological Studies, and Religious and Cross-Cultural Studies
Research Interests:
Missiology, Missiology and Mission Theology, Missionary History, Popular Culture and Religious Studies, Bible, and 13 moreMissionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missions, World Missions, Bible Study, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
David Yonggi Cho was born on February 14, 1936. He was the first born of five sons and four daughters. His father was Doo-chun Cho and his mother was Bok-sun Kim. Cho is currently senior pastor of Yoido Full Gospel Church (YFGC) in Seoul,... more
David Yonggi Cho was born on February 14, 1936. He was the first born of five sons and four daughters. His father was Doo-chun Cho and his mother was Bok-sun Kim. Cho is currently senior pastor of Yoido Full Gospel Church (YFGC) in Seoul, Korea, the world’s largest congregation with about 700,000 members. He was raised as a Buddhist, but became a Christian when at the age of 18 he was diagnosed with a terminal case of tuberculosis. He almost totally recovered and then was encouraged by missionary Louis Richards to attend Bible school in Seoul. Finally, at the age of 20, he entered the Full Gospel Bible Institute. Between his conversion event in 1954 and his enrollment at Bible school in 1956, he was greatly influenced by missionary Louis Richards.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 morePentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Journal of Theological Studies, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
It is often argued that both Luke and Paul regard the presence of the Spirit as essentially the same as the presence of the kingdom of God. This is true for Paul, who understands the Spirit as the means by which all may participate in the... more
It is often argued that both Luke and Paul regard the presence of the
Spirit as essentially the same as the presence of the kingdom of God.
This is true for Paul, who understands the Spirit as the means by which
all may participate in the blessings of the kingdom (that is, the Spirit is
the totality of the blessings of the kingdom). However, does such an
assessment accurately reflect the Lukan perspective? If not, how does the Spirit function in relation to the kingdom of God in Luke-Acts?
Spirit as essentially the same as the presence of the kingdom of God.
This is true for Paul, who understands the Spirit as the means by which
all may participate in the blessings of the kingdom (that is, the Spirit is
the totality of the blessings of the kingdom). However, does such an
assessment accurately reflect the Lukan perspective? If not, how does the Spirit function in relation to the kingdom of God in Luke-Acts?
Research Interests:
Religious Ethics, Biblical Studies, Popular Culture and Religious Studies, Bible, Luke-Acts, and 15 moreReligious Studies, Gospel of Luke, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Holy Spirit in Luke-Acts, Theology and Religious Studies, Biblical Theology [Luke-Acts], Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, Religious and Cross-Cultural Studies, Luke's Gospel, Gospel of Luke and Acts, and Theology of Luke-Acts
The driving motive of this paper is an attempt to humbly respond toward certain concerns and challenges that stir my mind as a Pentecostal. Initially it began when Wonsuk Ma, in his lecture, expressed his concern regarding the ignorance... more
The driving motive of this paper is an attempt to humbly respond toward certain concerns and challenges that stir my mind as a Pentecostal. Initially it began when Wonsuk Ma, in his lecture, expressed
his concern regarding the ignorance of Pentecostals toward environmental issues. He stated, “There has been very little attention
given by the Pentecostals to environmental issues, or how to care for
God’s creation.”1 He believes that traditionally Pentecostals have ignored these aspects.
his concern regarding the ignorance of Pentecostals toward environmental issues. He stated, “There has been very little attention
given by the Pentecostals to environmental issues, or how to care for
God’s creation.”1 He believes that traditionally Pentecostals have ignored these aspects.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Theology and Literature, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The ordinance of Water Baptism and the Lord’s Supper are the two external rites that are virtually observed by all churches.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Theological exegesis, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
For many, to be charismatic and have a positive approach to other faiths seems a contradiction in terms. There is a tendency to stress the Christian “no” to other faiths rather than to explore how we might also say “yes.”2 And yet many... more
For many, to be charismatic and have a positive approach to other faiths seems a contradiction in terms. There is a tendency to stress the Christian “no” to other faiths rather than to explore how we might also say “yes.”2 And yet many Charismatics and Pentecostals in the world live in places of religious plurality and they have at their heart an openness to religious experience and a strong belief in the work of the Spirit of God. There is a tension that is built into the roots of Pentecostal-Charismatic identities that is only just beginning to be explored. As thinking in this area is at an early stage it is important to identify a framework of principles that might guide us. In this article I want to outline the key issues to be explored and, through a critical appreciation of the theology of religions proposed by the Pentecostal scholar Amos Yong, suggest such a framework that can form the basis of further work in this area.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Christian Ethics, Bible, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
In the years between 1915 and 1940, the Niasan church in Indonesia rapidly grew. During this twenty-five year period, between the Golden Jubilee and the Diamond Jubilee, the number of baptized believers in Nias increased from about 20,000... more
In the years between 1915 and 1940, the Niasan church in Indonesia rapidly grew. During this twenty-five year period, between the Golden
Jubilee and the Diamond Jubilee, the number of baptized believers in
Nias increased from about 20,000 to 135,000. The great revival movement that occurred in the island caused this phenomenal growth.
Known as the Fangesa Dodo (“the Great Repentance”),1 it manifested a great conviction for and confession of sin.
Jubilee and the Diamond Jubilee, the number of baptized believers in
Nias increased from about 20,000 to 135,000. The great revival movement that occurred in the island caused this phenomenal growth.
Known as the Fangesa Dodo (“the Great Repentance”),1 it manifested a great conviction for and confession of sin.
Research Interests:
Christianity, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, Christian Ethics, and 14 moreBible, Orthodox Christianity, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Bible studies, Global Christianity, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
When one hears the word “Australia,” usually one of several images spring to mind: kangaroos and koalas, fun-loving sunbathers lying on the beach, a bunch of mates huddled in the local pub having their beer for the night, a convict colony... more
When one hears the word “Australia,” usually one of several images spring to mind: kangaroos and koalas, fun-loving sunbathers lying on the
beach, a bunch of mates huddled in the local pub having their beer for the night, a convict colony and/or last bastion of the British Empire. What may not be so readily apparent is that this fully independent, sparsely populated island-continent nation is one of the most multicultural havens in the world. It forms a juxtaposition for East Asia, the Pacific Isles and, yes, Antarctica, which is a mere five thousand kilometers away. Though clearly located in the South Pacific, Australia is firmly a member of “the West,” with all the attendant benefits and plagues of any other western nation.
beach, a bunch of mates huddled in the local pub having their beer for the night, a convict colony and/or last bastion of the British Empire. What may not be so readily apparent is that this fully independent, sparsely populated island-continent nation is one of the most multicultural havens in the world. It forms a juxtaposition for East Asia, the Pacific Isles and, yes, Antarctica, which is a mere five thousand kilometers away. Though clearly located in the South Pacific, Australia is firmly a member of “the West,” with all the attendant benefits and plagues of any other western nation.
Research Interests:
Religion, Christianity, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, and 15 moreStudy of Religions, Christian Ethics, World Religions, Christian Leadership, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Christian Leadership and Management
As with the majority of Pentecostal doctrines, the accepted teaching concerning the expectation of divine healing was a product of Christians in the late nineteenth century rediscovering elements of what they believed to be New Testament... more
As with the majority of Pentecostal doctrines, the accepted teaching concerning the expectation of divine healing was a product of Christians in the late nineteenth century rediscovering elements of what they believed to be New Testament Christianity.
Research Interests:
Christianity, Theology, New Testament, Early Christianity, Biblical Studies, and 15 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Charismatic Christianity, Global Christianity, New Testament Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
Simon Chan, of Singapore’s Trinity Theological College, has recently written a call for Pentecostals to develop a tradition of their own. He calls this quest “traditioning.”1 Pentecostal’s relative lack of interest in their tradition is... more
Simon Chan, of Singapore’s Trinity Theological College, has recently written a call for Pentecostals to develop a tradition of their own. He calls this quest “traditioning.”1 Pentecostal’s relative lack of interest
in their tradition is seen in the lack of a “history” category at Pentecostal
Charisma House Books.2 Chan is especially concerned that the “failure of traditioning” is a large part of the problem of not passing on the authentic Pentecostal experience. 3 He cites nearly stagnant growth of the Assemblies of God in its American homeland to suggest that at least
there Pentecostalism appears to be stalling. He seems to believe that
many Pentecostals have lost confidence in some of the distinctive teachings of the movement, especially that glossolalia is the initial
physical manifestation of the Baptism in the Holy Spirit. Chan’s stated
goal is to reformulate the Pentecostal tradition so as to “recover” the
original experience and, hence, the original vigor. In all of this he is to be
commended.
in their tradition is seen in the lack of a “history” category at Pentecostal
Charisma House Books.2 Chan is especially concerned that the “failure of traditioning” is a large part of the problem of not passing on the authentic Pentecostal experience. 3 He cites nearly stagnant growth of the Assemblies of God in its American homeland to suggest that at least
there Pentecostalism appears to be stalling. He seems to believe that
many Pentecostals have lost confidence in some of the distinctive teachings of the movement, especially that glossolalia is the initial
physical manifestation of the Baptism in the Holy Spirit. Chan’s stated
goal is to reformulate the Pentecostal tradition so as to “recover” the
original experience and, hence, the original vigor. In all of this he is to be
commended.
Research Interests:
Theology, Theological Ethics, Religious Ethics, Missiology and Mission Theology, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Evangelicalism, Pentecostalism, Evangelical Ecclesiology, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Thelogy, Theology & Religious Studies, Biblical Theological Studies, Evangelismo, and Religious and Cross-Cultural Studies
It is a great privilege to have been asked to read a paper at this fourth annual meeting of the Asian Pentecostal Society. Gone are the days when women were confined to the kitchen and assigned to perform domestic chores. Also gone are... more
It is a great privilege to have been asked to read a paper at this fourth annual meeting of the Asian Pentecostal Society. Gone are the days when women were confined to the kitchen and assigned to perform domestic chores. Also gone are the times when only men were trained for the ministry of the church. This changing scenario necessitates the
reconsideration of the role of women in church and ministry. One of the
biggest and most controversial questions in the interpretation of the Old
Testament concerns the question of the position of women in the church
and society. Therefore, women began to question their role and function
in church and society assigned to them by men. The result has been a reexamination of many biblical passages and a dynamic process of
interpreting the scriptures from a feminist perspective, which has questioned and challenged many of the traditional male interpretations of the text.
reconsideration of the role of women in church and ministry. One of the
biggest and most controversial questions in the interpretation of the Old
Testament concerns the question of the position of women in the church
and society. Therefore, women began to question their role and function
in church and society assigned to them by men. The result has been a reexamination of many biblical passages and a dynamic process of
interpreting the scriptures from a feminist perspective, which has questioned and challenged many of the traditional male interpretations of the text.
Research Interests:
Theology, Spirituality, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Linguistics and Biblical Languages, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The Holy Spirit has been at work in the community of God since the beginning of time. Though Israel had no concept of the Trinity—God in three distinct persons—they were familiar with the Spirit of God in their midst. At this early point... more
The Holy Spirit has been at work in the community of God since the
beginning of time. Though Israel had no concept of the Trinity—God in
three distinct persons—they were familiar with the Spirit of God in their
midst. At this early point in the development of biblical pneumatology,
they viewed the Spirit of God as “God in action.” The ruach of Yahweh
was God working, moving in the midst of his people. Through reflection
on the Old Testament S/spirit tradition and through further revelation
from God, the writers of the New Testament further developed a
theology of the Spirit. The Holy Spirit, now seen as distinct from the
Father and the Son, was the agent of conversion, ongoing cleansing and
enablement for evangelism. When one reads the Gospel of John, LukeActs, and the Pauline Epistles, it is impossible to miss the pervasive
presence of the Spirit of God working in and through both the individual
believer and the community of Christ. But somewhere in the history of
Christendom, the role of the Holy Spirit became muddled, neglected and
often, even forgotten. Certainly, pockets of believers throughout the
church history have given focus to the Holy Spirit and have experienced
the fullness of His work and blessing. And certainly, the main sector of
the church has remained generally orthodox in its doctrine of the Holy
Spirit. Though this may be the case, the Holy Spirit has long remained
the bizarre third person of the Trinity; He has remained part of the creed,
but excluded from the daily Christian experience, as many wonder what
to do with him.
beginning of time. Though Israel had no concept of the Trinity—God in
three distinct persons—they were familiar with the Spirit of God in their
midst. At this early point in the development of biblical pneumatology,
they viewed the Spirit of God as “God in action.” The ruach of Yahweh
was God working, moving in the midst of his people. Through reflection
on the Old Testament S/spirit tradition and through further revelation
from God, the writers of the New Testament further developed a
theology of the Spirit. The Holy Spirit, now seen as distinct from the
Father and the Son, was the agent of conversion, ongoing cleansing and
enablement for evangelism. When one reads the Gospel of John, LukeActs, and the Pauline Epistles, it is impossible to miss the pervasive
presence of the Spirit of God working in and through both the individual
believer and the community of Christ. But somewhere in the history of
Christendom, the role of the Holy Spirit became muddled, neglected and
often, even forgotten. Certainly, pockets of believers throughout the
church history have given focus to the Holy Spirit and have experienced
the fullness of His work and blessing. And certainly, the main sector of
the church has remained generally orthodox in its doctrine of the Holy
Spirit. Though this may be the case, the Holy Spirit has long remained
the bizarre third person of the Trinity; He has remained part of the creed,
but excluded from the daily Christian experience, as many wonder what
to do with him.
Research Interests:
Christianity, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Christian Ethics, Pentecostalism, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Global Christianity, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
“Our Time” is the epithet David Harvey attaches to modernity and its postmodern successor. 1 Princeton philosopher Diogenes Allen declared, “A massive intellectual revolution is taking place that is perhaps as great as that which marked... more
“Our Time” is the epithet David Harvey attaches to modernity and
its postmodern successor. 1 Princeton philosopher Diogenes Allen
declared, “A massive intellectual revolution is taking place that is
perhaps as great as that which marked off the modern world from the
Middle Ages.”2 It is a shift that shapes every intellectual discipline as
well as the practice of law, medicine, politics and religion in our culture.
We can readily identify with Charles Dickens when he depicted the French Revolution in The Tale of Two Cities, “It was the best of times, it was the worst of times.”3
its postmodern successor. 1 Princeton philosopher Diogenes Allen
declared, “A massive intellectual revolution is taking place that is
perhaps as great as that which marked off the modern world from the
Middle Ages.”2 It is a shift that shapes every intellectual discipline as
well as the practice of law, medicine, politics and religion in our culture.
We can readily identify with Charles Dickens when he depicted the French Revolution in The Tale of Two Cities, “It was the best of times, it was the worst of times.”3
Research Interests:
Religion, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 13 morePentecostalism, Bible, History of Religious Studies, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
It would not be too much to say that the Pentecostal-Charismatic renewal has taken the global Christian movement by storm in the twentieth century. And increasingly, much of Christianity in Asia is impacted by it in one way or another.... more
It would not be too much to say that the Pentecostal-Charismatic renewal has taken the global Christian movement by storm in the twentieth century. And increasingly, much of Christianity in Asia is
impacted by it in one way or another. This essay seeks to understand and reinterpret this movement from the perspective of the growth of the
Christian church in Asia, and to understand in a deeper measure its
strengths and weaknesses. It will conclude with some tentative
suggestions of what it would take for the movement to remain at the heart of God’s purposes for the Asian church in the twenty-first century.
impacted by it in one way or another. This essay seeks to understand and reinterpret this movement from the perspective of the growth of the
Christian church in Asia, and to understand in a deeper measure its
strengths and weaknesses. It will conclude with some tentative
suggestions of what it would take for the movement to remain at the heart of God’s purposes for the Asian church in the twenty-first century.
Research Interests:
Christianity, Theology, Theological Ethics, Early Christianity, Missiology and Mission Theology, and 14 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Charismatic leadership, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
The kingdom of God as the ultimate criterion for spirituality and justice—the symbol of the inbreaking of God’s will over all of God’s creation—is the starting point for Roman Catholics and Pentecostals in their search for a common... more
The kingdom of God as the ultimate criterion for spirituality and justice—the symbol of the inbreaking of God’s will over all of God’s creation—is the starting point for Roman Catholics and Pentecostals in their search for a common ecumenical foundation of mission and social concern. Ecumenically it is highly significant that with all of their differences in doctrine, ecclesiastical structures and spiritual traditions, the two largest Christian families currently were able to find enough held in common to work for and dream of a united witness in word and action. Building on two decades of theological talks at the international level beginning from 1972,3 Catholics and Pentecostals discussed extensively the relationship between spirituality and social justice during the 1990s dialogue named “Evangelization, Proselytism and Common Witness” (1990-1997).4
Research Interests:
Christianity, Theology, Spirituality, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Catholic Theology, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Graduate Student of Theology and Master of Biblical Theology, Pentecostalism and Charismatics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
Globalization is a term employed to describe “a process (or sets of processes) which embodies a transformation in the spatial organization of social relations and transactions—assessed in terms of their extensity, intensity, velocity and... more
Globalization is a term employed to describe “a process (or sets of processes) which embodies a transformation in the spatial organization of social relations and transactions—assessed in terms of their extensity, intensity, velocity and impact, generating transcontinental or interregional flows and networks of activity, interaction and the exercise of power.”2 Thus, globalization is never restricted to the contemporary era, that is, since the late 1960s, but long before the technological advances, world religions unquestionably constitute one of the most powerful and significant forms of the globalization of culture in the pre-modern era, and even possibly now. One of the differences between the pre-modern and contemporary is simply the degree of interconnectedness, but this degree of difference results in a completely different world.3 Kofi Annan, the United Nations’ General Secretary, says that “globalization has an immense potential to improve people’s lives, but it can disrupt—and destroy—them as well. Those who do not accept its pervasive, all-encompassing ways are often left behind. It is our task to prevent this; to ensure that globalization leads to progress, prosperity and security for all.”4 Surely, this is not simply the task of the United Nations, but rather the task of all people of goodwill. If so, can the Christian church take up this task?
Research Interests:
Missiology, Missiology and Mission Theology, Popular Culture and Religious Studies, History of Missions, Christian Ethics, and 14 moreMissionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Global Christianity, Missions, World Missions, Bible Study, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
“God is solving the missionary problem,” trumpeted the Apostolic Faith newspaper, published by the Azusa Street Mission in Los Angeles, California. 2 Indeed, “the Lord has given languages to the unlearned, Greek, Latin, Hebrew, French,... more
“God is solving the missionary problem,” trumpeted the Apostolic
Faith newspaper, published by the Azusa Street Mission in Los Angeles, California. 2 Indeed, “the Lord has given languages to the unlearned, Greek, Latin, Hebrew, French, German, Italian, Chinese, Japanese, Zulu
and languages of Africa, Hindu and Bengali and dialects of India, Chippewa and other languages of the Indians, Esquimaux, the deaf mute
language and...the Holy Ghost speaks all the languages of the world
through His children.” 3 The best-known attempt to demonstrate this
proficiency came when Alfred G. (“A. G.”) Garr, pastor of the Metropolitan Holiness Church in the city, and his wife Lillian, left for the east coast in July 1906 to board ship for India, the first missionaries to leave Azusa for the “regions beyond.”4
Faith newspaper, published by the Azusa Street Mission in Los Angeles, California. 2 Indeed, “the Lord has given languages to the unlearned, Greek, Latin, Hebrew, French, German, Italian, Chinese, Japanese, Zulu
and languages of Africa, Hindu and Bengali and dialects of India, Chippewa and other languages of the Indians, Esquimaux, the deaf mute
language and...the Holy Ghost speaks all the languages of the world
through His children.” 3 The best-known attempt to demonstrate this
proficiency came when Alfred G. (“A. G.”) Garr, pastor of the Metropolitan Holiness Church in the city, and his wife Lillian, left for the east coast in July 1906 to board ship for India, the first missionaries to leave Azusa for the “regions beyond.”4
Research Interests:
Missiology, Missiology and Mission Theology, Biblical Studies, Missionary History, Popular Culture and Religious Studies, and 13 moreMissional Hermeneutics, Bible, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missions, World Missions, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
The fact that Pentecostal movement has touched every facet of the Nigerian society and church life is not an overstatement. The “Spirit” movement in the Nigerian church and society in general is unprecedented. It is almost impossible for... more
The fact that Pentecostal movement has touched every facet of the
Nigerian society and church life is not an overstatement. The “Spirit” movement in the Nigerian church and society in general is unprecedented. It is almost impossible for any one to say that there is a
Nigerian who has not heard the word of God. This is so, because of the Pentecostal spirit in the country.
Nigerian society and church life is not an overstatement. The “Spirit” movement in the Nigerian church and society in general is unprecedented. It is almost impossible for any one to say that there is a
Nigerian who has not heard the word of God. This is so, because of the Pentecostal spirit in the country.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Bible studies, World Missions, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
In recent decades Latin American societies have undergone a host of profound social, cultural, political, economic, and religious changes. This paper examines one of the most important aspects of these social transformations with special... more
In recent decades Latin American societies have undergone a host of
profound social, cultural, political, economic, and religious changes. This
paper examines one of the most important aspects of these social
transformations with special emphasis on the autochthonous religious
characteristics of Pentecostalism, seeking to interpret them as well as
envision future consequences. It will begin with a brief general
exploration of the characteristics of Pentecostalism and later with general features of Pentecostalism throughout Latin America, while also
considering contributions made from communication and cultural
studies. This will provide a background and set a conceptual framework
for analyses of the characteristics of Latin American Pentecostal
communications.
profound social, cultural, political, economic, and religious changes. This
paper examines one of the most important aspects of these social
transformations with special emphasis on the autochthonous religious
characteristics of Pentecostalism, seeking to interpret them as well as
envision future consequences. It will begin with a brief general
exploration of the characteristics of Pentecostalism and later with general features of Pentecostalism throughout Latin America, while also
considering contributions made from communication and cultural
studies. This will provide a background and set a conceptual framework
for analyses of the characteristics of Latin American Pentecostal
communications.
Research Interests:
Christianity, Media Studies, Early Christianity, Biblical Studies, Culture, and 14 morePentecostal Theology, Pentecostal, Media, Pentecostalism, Bible, Global Christianity, Pentecostalism and Charismatics, Testimony Studies, Bible Study, Biblical Hermeneutics, Christian theology and biblical studies, Biblical Theological Studies, Testimonies, and Biblical Symbolism of Numbers
Latin America is a society in perpetual crisis. Its story, although decorated with victories and conquests, is also saturated with devastation and misery.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Bible studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
The majority of sincere Korean believers are carrying out a constant prayer life. Some of them would leave their daily routine, find a secluded place and have a period of prayer and fasting for particular occasions or for the solution of... more
The majority of sincere Korean believers are carrying out a constant
prayer life. Some of them would leave their daily routine, find a secluded
place and have a period of prayer and fasting for particular occasions or
for the solution of serious problems. As sharers of this spiritual tradition,
spirituality of Korean Pentecostals would never be complete, once prayer
and fasting were removed. They are two of several key components to
build one’s spirituality and successful church work. Prayer is a direct
communication to and with a divine Being, through which one can keep
one’s spiritual life and obtain spiritual power to do God’s work. If prayer
is coupled with fasting, it intensifies one’s spiritual life. In turn, the
spirituality of individuals, especially of church leaders, directly affects
community ministry.
prayer life. Some of them would leave their daily routine, find a secluded
place and have a period of prayer and fasting for particular occasions or
for the solution of serious problems. As sharers of this spiritual tradition,
spirituality of Korean Pentecostals would never be complete, once prayer
and fasting were removed. They are two of several key components to
build one’s spirituality and successful church work. Prayer is a direct
communication to and with a divine Being, through which one can keep
one’s spiritual life and obtain spiritual power to do God’s work. If prayer
is coupled with fasting, it intensifies one’s spiritual life. In turn, the
spirituality of individuals, especially of church leaders, directly affects
community ministry.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Old Testament studies, New Testament studies, biblical theology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
The Paraclete sayings in the farewell discourse reveal a distinctively Johannine understanding of the church and the Spirit. 1 Although exhaustive investigations have been undertaken on the Paraclete sayings already with regard to the... more
The Paraclete sayings in the farewell discourse reveal a distinctively
Johannine understanding of the church and the Spirit. 1 Although exhaustive investigations have been undertaken on the Paraclete sayings already with regard to the meaning of the Paraclete, its religious
background and its Sitz im Leben, 2 few have attempted to undertake an
extensive study on the relation of the Church and the Paraclete.
Johannine understanding of the church and the Spirit. 1 Although exhaustive investigations have been undertaken on the Paraclete sayings already with regard to the meaning of the Paraclete, its religious
background and its Sitz im Leben, 2 few have attempted to undertake an
extensive study on the relation of the Church and the Paraclete.
Research Interests:
Christianity, Theology, Theological Ethics, Early Christianity, Theological Hermeneutics, and 14 moreMissiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Bible Exegesis, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The “Azusa Street” of the Third Wave (TW) seems to have been “MC510: Signs, Wonders and Church Growth” taught by John Wimber and C. Peter Wagner at Fuller Theological Seminary in 1982. Wagner appears to have been the first to describe a... more
The “Azusa Street” of the Third Wave (TW) seems to have been
“MC510: Signs, Wonders and Church Growth” taught by John Wimber
and C. Peter Wagner at Fuller Theological Seminary in 1982. Wagner
appears to have been the first to describe a “third wave” of the Spirit.1 He understood the third wave of the Spirit to be engaged in the opening of “straight-line Evangelicals and other Christians to the supernatural work of the Holy Spirit,” in such a way that they did not have to become Pentecostal or charismatic.2 Since then some have included the Vineyard churches, originally started by John Wimber and other independent organizations.3
“MC510: Signs, Wonders and Church Growth” taught by John Wimber
and C. Peter Wagner at Fuller Theological Seminary in 1982. Wagner
appears to have been the first to describe a “third wave” of the Spirit.1 He understood the third wave of the Spirit to be engaged in the opening of “straight-line Evangelicals and other Christians to the supernatural work of the Holy Spirit,” in such a way that they did not have to become Pentecostal or charismatic.2 Since then some have included the Vineyard churches, originally started by John Wimber and other independent organizations.3
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Bible studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The driving motive behind this paper is a question I have pondered for the past two years as to whether teaching, as a spiritual charism in the local church, differs in any way from teaching as either an innate aptitude or acquired skill.... more
The driving motive behind this paper is a question I have pondered for the past two years as to whether teaching, as a spiritual charism in the local church, differs in any way from teaching as either an innate aptitude or acquired skill. This has been a question of personal inventory
regarding my own development both spiritually and ministerially, as it
seems that life has revealed myself foremost as a teacher in spiritual
gifting and to spiritual oversight in calling. Every few years it seems that
through the process of ministerial experience and development, I have
learned a few new things about ministry, which for the most part has
naturally been in the areas of leadership, teaching or shepherding.
Regarding my involvement in various teaching ministries, I have sought
to integrate in ministry whatever new concept I have acquired in the
areas of curriculum design and development, learning taxonomies,
learning outcomes and competencies, and teaching and communicative
methodologies.
regarding my own development both spiritually and ministerially, as it
seems that life has revealed myself foremost as a teacher in spiritual
gifting and to spiritual oversight in calling. Every few years it seems that
through the process of ministerial experience and development, I have
learned a few new things about ministry, which for the most part has
naturally been in the areas of leadership, teaching or shepherding.
Regarding my involvement in various teaching ministries, I have sought
to integrate in ministry whatever new concept I have acquired in the
areas of curriculum design and development, learning taxonomies,
learning outcomes and competencies, and teaching and communicative
methodologies.
Research Interests:
Religion, Chinese Religions, Biblical Studies, Popular Culture and Religious Studies, Study of Religions, and 15 morePneumatology, Pentecostal Theology, Pentecostal, Teaching Methodology, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Pneumatics
In “Bridging the Gap between Pentecostal Holiness and Morality,” the author, Yee Tham Wan, bluntly and boldly deals with a subject that has been forgotten or ignored at least by Pentecostal and Charismatic scholars for many years. This... more
In “Bridging the Gap between Pentecostal Holiness and Morality,”
the author, Yee Tham Wan, bluntly and boldly deals with a subject that
has been forgotten or ignored at least by Pentecostal and Charismatic
scholars for many years. This subject is simply the Christian doctrine of
holiness. As Yee has pointed out, the subject has been ignored so much
that it has become a burning issue in the circle of Pentecostal and
Charismatic believers in recent years. Indeed, almost all Pentecostal and
Charismatic believers have been devastated by the news of moral failures
of some well-known tele-evangelists. In Asian eyes, moral failures of
religious leaders are naturally unacceptable. The religious leaders are
expected to live what they believe and preach. There is no dichotomy
between being and doing. Nobody wants to eat even the best and most
expensive food served on a filthy plate. When a leader has committed a
moral sin, this means the loss of his reputation and the end of his present ministry although he may be forgiven. Therefore, the being of a religious leader is part of his religious message.
the author, Yee Tham Wan, bluntly and boldly deals with a subject that
has been forgotten or ignored at least by Pentecostal and Charismatic
scholars for many years. This subject is simply the Christian doctrine of
holiness. As Yee has pointed out, the subject has been ignored so much
that it has become a burning issue in the circle of Pentecostal and
Charismatic believers in recent years. Indeed, almost all Pentecostal and
Charismatic believers have been devastated by the news of moral failures
of some well-known tele-evangelists. In Asian eyes, moral failures of
religious leaders are naturally unacceptable. The religious leaders are
expected to live what they believe and preach. There is no dichotomy
between being and doing. Nobody wants to eat even the best and most
expensive food served on a filthy plate. When a leader has committed a
moral sin, this means the loss of his reputation and the end of his present ministry although he may be forgiven. Therefore, the being of a religious leader is part of his religious message.
Research Interests:
Religion, Christianity, Theology, Theological Ethics, Missiology and Mission Theology, and 14 moreBiblical Studies, Popular Culture and Religious Studies, Study of Religions, World Religions, Religious Studies, Philosophy and Religious Studies, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Bible Exegesis, Biblical Theological Studies, and Religious and Cross-Cultural Studies
This study represents an attempt to identify some of the new paradigms and opportunities generated recently in the expansion of the Pentecostal movement in Latin America. It also attempts to identify some scholars who have contributed... more
This study represents an attempt to identify some of the new paradigms and opportunities generated recently in the expansion of the Pentecostal movement in Latin America. It also attempts to identify some scholars who have contributed significantly to the definition and identity of Pentecostalism in the area. At the same time, the study proposes a descriptive and reflective analysis of emerging contemporary issues such as church growth and the mobilization and contextualization of the
gospel within the Latin American culture. Finally, it explores certain
opportunities afforded by some of the newly identified paradigms related to the Pentecostal mission of the church, its theological and ministerial formation and its social concerns.
gospel within the Latin American culture. Finally, it explores certain
opportunities afforded by some of the newly identified paradigms related to the Pentecostal mission of the church, its theological and ministerial formation and its social concerns.
Research Interests:
Chinese Religions, Biblical Studies, Popular Culture and Religious Studies, Study of Religions, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Bible, World Religions, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town.1 Her context was the silence... more
These are not, as a theologian might be entitled to expect, the words
of Elijah or Jeremiah. They are quoted from a speech given in 1999 by
Mamphela Ramphele, vice chancellor of the University of Cape Town.1
Her context was the silence that has so often fallen on African societies
once liberation has taken place. It is just such silent acquiescence, she
insists, that allows former “heroes of the struggle” to become despots and dictators.
of Elijah or Jeremiah. They are quoted from a speech given in 1999 by
Mamphela Ramphele, vice chancellor of the University of Cape Town.1
Her context was the silence that has so often fallen on African societies
once liberation has taken place. It is just such silent acquiescence, she
insists, that allows former “heroes of the struggle” to become despots and dictators.
Research Interests:
Theory of Religion, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 14 morePentecostalism, Religious Studies, Philosophy and Religious Studies, Inter Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Bible Exegesis, Pentecostalismo, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Oneness Pentecostalism
Pentecostalism was the fastest growing religious movement of the twentieth century and continues to be one of the largest, if not the largest, Christian movement in the world today. It has impacted Japan, but the history of the movement... more
Pentecostalism was the fastest growing religious movement of the
twentieth century and continues to be one of the largest, if not the largest, Christian movement in the world today. It has impacted Japan, but the history of the movement in this country is almost entirely unknown to the scholarly world and even to Pentecostals themselves. In the two most relevant active fields of research, the history of Christianity in Japan and the worldwide history of Pentecostalism, the scholarly literature offers little information about the Pentecostal movement in Japan. My research has shown that the existing secondary literature about Pentecostals in Japan offers nothing more than a pale glimpse into the reality of this robust and multifaceted movement, and unfortunately appears to be based on unreliable secondary accounts and personal recollections recounted decades after the events took place. Modern sources, including official histories of the denominations themselves, tend to get facts incorrect and have omitted many key actors and events. Archival research utilizing primary historical documents reveals a vibrant Pentecostal movement in Japan dating from the time of the Azusa Street Revival, and involving dozens of missionaries, scores of Japanese “native workers” and thousands of Japanese believers.
twentieth century and continues to be one of the largest, if not the largest, Christian movement in the world today. It has impacted Japan, but the history of the movement in this country is almost entirely unknown to the scholarly world and even to Pentecostals themselves. In the two most relevant active fields of research, the history of Christianity in Japan and the worldwide history of Pentecostalism, the scholarly literature offers little information about the Pentecostal movement in Japan. My research has shown that the existing secondary literature about Pentecostals in Japan offers nothing more than a pale glimpse into the reality of this robust and multifaceted movement, and unfortunately appears to be based on unreliable secondary accounts and personal recollections recounted decades after the events took place. Modern sources, including official histories of the denominations themselves, tend to get facts incorrect and have omitted many key actors and events. Archival research utilizing primary historical documents reveals a vibrant Pentecostal movement in Japan dating from the time of the Azusa Street Revival, and involving dozens of missionaries, scores of Japanese “native workers” and thousands of Japanese believers.
Research Interests:
Theology, Theological Ethics, Theological Interpretation of Christian Scripture, Missiology and Mission Theology, Biblical Studies, and 13 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Literary Approaches to Biblical Studies, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
Myanmar, known as Burma before 1989, is a country in mainland Southeast Asia that shares its borders with China on the northeast, Laos on the east, Thailand on the southeast, Bangladesh on the west and India on the northwest. The... more
Myanmar, known as Burma before 1989, is a country in mainland Southeast Asia that shares its borders with China on the northeast, Laos
on the east, Thailand on the southeast, Bangladesh on the west and India on the northwest. The estimated population by the year 2000 was
51,539,000 comprised of 135 ethnic groups in which 89.8% are Buddhist, 4.9% Christian, 3.9% Islam, 0.5% Hindu and 1.2% primal religions. 2 Catholic Christianity was introduced to the people in Myanmar around 1554, Protestant Christianity in 1807, 3 and Pentecostalism in the 1920s.
on the east, Thailand on the southeast, Bangladesh on the west and India on the northwest. The estimated population by the year 2000 was
51,539,000 comprised of 135 ethnic groups in which 89.8% are Buddhist, 4.9% Christian, 3.9% Islam, 0.5% Hindu and 1.2% primal religions. 2 Catholic Christianity was introduced to the people in Myanmar around 1554, Protestant Christianity in 1807, 3 and Pentecostalism in the 1920s.
Research Interests:
Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Missionary Linguistics, and 14 moreMissional Ecclesiology, Religious Studies, Christian Theology, Philosophy and Religious Studies, Missionary, Missions, World Missions, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Cross-Cultural Missions
Though the mainline historic churches have been operating in Ghana since the beginning of the nineteenth century, it was only at the beginning of the twentieth century that Evangelical Pentecostalism began to register its presence. In... more
Though the mainline historic churches have been operating in Ghana
since the beginning of the nineteenth century, it was only at the
beginning of the twentieth century that Evangelical Pentecostalism began to register its presence. In spite of this late arrival, it is now by far the most important religious trend in Ghana today. The Pentecostals form the bulk of the Christian population of 62% in Ghana. It is also noteworthy that the largest Protestant church in the country is a Pentecostal denomination: the Church of Pentecost. Why has the growth of the Pentecostal churches outstripped the mainline denominations, which have been operating in the country for over two hundred years? This article attempts to address this and other related issues.
since the beginning of the nineteenth century, it was only at the
beginning of the twentieth century that Evangelical Pentecostalism began to register its presence. In spite of this late arrival, it is now by far the most important religious trend in Ghana today. The Pentecostals form the bulk of the Christian population of 62% in Ghana. It is also noteworthy that the largest Protestant church in the country is a Pentecostal denomination: the Church of Pentecost. Why has the growth of the Pentecostal churches outstripped the mainline denominations, which have been operating in the country for over two hundred years? This article attempts to address this and other related issues.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 14 moreBiblical Law, Religious Studies, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Salvation, Biblical Languages, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, Biblical Theological Studies, Theological studies, Religious and Cross-Cultural Studies, and theological seminary
Some scholars have rightly observed that the center of gravity of Christianity is shifting from the West to “the two-third world,” that is Asia, South America and Africa.1 The reasons for this shift are varied and complex. However, the... more
Some scholars have rightly observed that the center of gravity of
Christianity is shifting from the West to “the two-third world,” that is
Asia, South America and Africa.1 The reasons for this shift are varied and complex. However, the reasons for the growth of Christianity in Africa significantly include the way the Africans have attempted to deal with their threatening fears, especially witchcraft. Witchcraft has been a
prevailing belief in African cultures and has continually posed problems
for the African people groups.
Christianity is shifting from the West to “the two-third world,” that is
Asia, South America and Africa.1 The reasons for this shift are varied and complex. However, the reasons for the growth of Christianity in Africa significantly include the way the Africans have attempted to deal with their threatening fears, especially witchcraft. Witchcraft has been a
prevailing belief in African cultures and has continually posed problems
for the African people groups.
Research Interests:
Theology, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 moreChristian Ethics, Bible, Missional Ecclesiology, Christian Leadership, Religious Studies, Philosophy and Religious Studies, World Missions, Bible Study, Biblical Hermeneutics, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
The twentieth century was witness of an important social-religious phenomenon, the growth of Pentecostalism. Even non-Pentecostal authors such as Decker recognize, “no movement has made more of an impact on the church world than... more
The twentieth century was witness of an important social-religious
phenomenon, the growth of Pentecostalism. Even non-Pentecostal
authors such as Decker recognize, “no movement has made more of an
impact on the church world than Pentecostalism.”1 Even though Pentecostal growth is a global phenomenon, Pentecostalism has
particularly impacted Latin America. According to Moreno, “nearly 40
percent of the world’s Pentecostals live in Latin America.” 2 This fact
makes Latin American Pentecostalism an excellent case study for
probing how Pentecostal beliefs have been integrated with local cultural
dimensions to produce a socio-cultural and spiritual phenomenon without precedents.
phenomenon, the growth of Pentecostalism. Even non-Pentecostal
authors such as Decker recognize, “no movement has made more of an
impact on the church world than Pentecostalism.”1 Even though Pentecostal growth is a global phenomenon, Pentecostalism has
particularly impacted Latin America. According to Moreno, “nearly 40
percent of the world’s Pentecostals live in Latin America.” 2 This fact
makes Latin American Pentecostalism an excellent case study for
probing how Pentecostal beliefs have been integrated with local cultural
dimensions to produce a socio-cultural and spiritual phenomenon without precedents.
Research Interests:
Religion, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 14 morePentecostalism, Literary Approaches to Biblical Studies, Bible, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Pentecostalism and Charismatics, Biblical Hermeneutics, Biblical Literature and Hermeneutics (esp. Old Testament), Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
I found out recently that the failures of Jim Bakker, Richard Dortch, Marvin Gorman, and Jimmy Swaggart were actually installment episodes of the same story.1 It was a most shameful story. I also felt a personal sense of shame because I... more
I found out recently that the failures of Jim Bakker, Richard Dortch, Marvin Gorman, and Jimmy Swaggart were actually installment episodes of the same story.1 It was a most shameful story. I also felt a personal sense of shame because I come from the same denomination as theirs. More than that, I had used Jimmy Swaggart as a role model for my ministry. Because there is no Christian program on our country’s
television, I used to have friends from overseas bring back videotapes of
Swaggart’s television programs so that I could show them to my church
members. I admired his singing and his strong preaching on maintaining
holiness and separation from the world. In fact, I even had a missions
team from Jimmy Swaggart’s Bible college visit my church and minister
at one of our annual church camps. I felt betrayed by these men who had
been so wonderfully gifted by God.
television, I used to have friends from overseas bring back videotapes of
Swaggart’s television programs so that I could show them to my church
members. I admired his singing and his strong preaching on maintaining
holiness and separation from the world. In fact, I even had a missions
team from Jimmy Swaggart’s Bible college visit my church and minister
at one of our annual church camps. I felt betrayed by these men who had
been so wonderfully gifted by God.
Research Interests:
Christianity, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Religious Studies (Theory And Methodology), Pentecostalism, History of Religious Studies, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
Research Interests:
African Studies, Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, and 15 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Bible Exegesis, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
The Pentecostal/Charismatic movement is characterized by adaptability to different cultures: it is a “religion made to travel,” to quote Harvey Cox.2 But despite this observation little has been done to analyse this process of adaptation.... more
The Pentecostal/Charismatic movement is characterized by adaptability to different cultures: it is a “religion made to travel,” to quote Harvey Cox.2 But despite this observation little has been done to analyse this process of adaptation. Much research on missiology in recent decades has been done in the area of contextualization which encompasses this process of adaption, but little of this has been applied to the Pentecostal experience and no distinctively Pentecostal contribution has been made to the debate. The aim of this article is to outline some contributions that Pentecostal theology can make to the task of contextualization, focused on an understanding of the Holy Spirit.
Research Interests:
Theological Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, Bible, History of Religious Studies, and 14 moreReligious Studies, Holy Spirit, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Bible Exegesis, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and The Holy Spirit
The task of writing a history of the Pentecostal movement in India is indeed a complex one for various reasons.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 moreStudy of Religions, Pentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, and Theological studies
There are two books published on the history of the Japan Assemblies of God (JAG).1 One was written in commemoration of the thirtieth year of the founding of the group and the other for the fiftieth year. Both books have a rather brief... more
There are two books published on the history of the Japan Assemblies of God (JAG).1 One was written in commemoration of the thirtieth year of the founding of the group and the other for the fiftieth year. Both books have a rather brief description on the pre-war history. The description of the second book is almost the same as the first book.
Reading the books, I had a somewhat unfulfilled feeling because there is
something ambiguous in them; it seemed as if something more than just
details due to brevity were missing. In reaction, my research started,
wishing to gain a bit more clarification of this history. But I was perplexed to find out other significant incidents which actually happened
but which are completely excluded from the two history books published
by the JAG.
Reading the books, I had a somewhat unfulfilled feeling because there is
something ambiguous in them; it seemed as if something more than just
details due to brevity were missing. In reaction, my research started,
wishing to gain a bit more clarification of this history. But I was perplexed to find out other significant incidents which actually happened
but which are completely excluded from the two history books published
by the JAG.
Research Interests:
Theology, Early Christianity, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 moreTheology and Literature, Literary Approaches to Biblical Studies, Bible, Religious Studies, Philosophy and Religious Studies, Global Christianity, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
In the second half of the twentieth century, churches in Indonesia enjoyed a rapid growth. Indonesia Bible Society reported that between 1963 and 1966, the adherents to Protestantism increased dramatically from five million to seven... more
In the second half of the twentieth century, churches in Indonesia enjoyed a rapid growth. Indonesia Bible Society reported that between
1963 and 1966, the adherents to Protestantism increased dramatically
from five million to seven millions.1 In the following years it was reported that there were still many people who converted to Protestantism. Even though the political situation might have a significant contribution to this rapid growth,2 it cannot be denied that there were spiritual awakenings scattered all over Indonesia, such as in Java, Toraja (south Sulawesi), Minahasa (north Sulawesi), Borneo, Toba, Simalungun, and Karo Batak (north Sumatra), Moluccas, West Papua, and Timor.3
1963 and 1966, the adherents to Protestantism increased dramatically
from five million to seven millions.1 In the following years it was reported that there were still many people who converted to Protestantism. Even though the political situation might have a significant contribution to this rapid growth,2 it cannot be denied that there were spiritual awakenings scattered all over Indonesia, such as in Java, Toraja (south Sulawesi), Minahasa (north Sulawesi), Borneo, Toba, Simalungun, and Karo Batak (north Sumatra), Moluccas, West Papua, and Timor.3
Research Interests:
Christianity, Theological Ethics, Early Christianity, Theological Hermeneutics, Biblical Studies, and 14 morePopular Culture and Religious Studies, Study of Religions, Religious Studies, Philosophy and Religious Studies, Global Christianity, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Bible Exegesis, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
Nepal, often called the “Land of Mount Everest,” and the land “Nearer to Heaven,” is an independent state,1 a country of twenty two million people, and is also known as the Himalayan Kingdom.2 The country is situated between two great... more
Nepal, often called the “Land of Mount Everest,” and the land “Nearer to Heaven,” is an independent state,1 a country of twenty two million people, and is also known as the Himalayan Kingdom.2 The country is situated between two great neighbors: China in the north and India in the south, east and west. Comparatively Nepal is a small country with an area of 147,181 square kilometers. The length of the country from east to west is about 885 km, and the width of the country is nonuniform, approximately being 193 km north to south. Along the northern frontier stand many of the highest peaks of the Himalayan range, such as Everest (29,028 feet), and Dhaulagiri (26,790 feet). Out of the ten highest
mountains in the world, seven are in Nepal. Because of these highest peaks, hills, valleys and wild life forests, Nepal has been one of the most
beautiful sites for tourism.
mountains in the world, seven are in Nepal. Because of these highest peaks, hills, valleys and wild life forests, Nepal has been one of the most
beautiful sites for tourism.
Research Interests:
Christianity, Theological Ethics, Indian studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Indology, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
No Christian theology can avoid paying attention to the significance of Pentecostalism. Apart from the growing numbers of Pentecostals,2 Pentecostalism retrieves the forgotten person of the Trinity, namely, the Holy Spirit, in Christian... more
No Christian theology can avoid paying attention to the significance of Pentecostalism. Apart from the growing numbers of Pentecostals,2
Pentecostalism retrieves the forgotten person of the Trinity, namely, the
Holy Spirit, in Christian doctrine and living.3 Nevertheless, the Pentecostal movement not only brings the churches to renewal, but also to schism.4 This ambiguity is a basic fact that we have to take seriously.
We have to be fair that schism is not what the churches (Pentecostal or
Evangelical) want or intend, but schism gives Pentecostalism a bad name, because schism is exactly a sign that the Spirit is not at work.5
Even though in recent years there is a better understanding and
communication between Pentecostals and Evangelicals,6 this does not
enhance our understanding of the work of the Spirit. What I mean is that
they may be more open to one another and less critical toward one another than before, but their basic framework of understanding the work of the Holy Spirit remains unchanged. The thesis of this paper is to argue that the task of Pentecostalism does not lie in improving the relations between the Pentecostals and Evangelicals, but depends upon recalling its identity, namely, the eschatological sign of the outpouring of the Spirit. This sign is the nature of the church. Such a concern is involved in a shift from the apostles’ paradigm of understanding of the Spirit to Isaiah’s paradigm. This proposal is not to neglect the significance of any particular charismatic experience, but to recover the central message of the outpouring of the Spirit whom the Pentecostals are dependent upon.
Pentecostalism retrieves the forgotten person of the Trinity, namely, the
Holy Spirit, in Christian doctrine and living.3 Nevertheless, the Pentecostal movement not only brings the churches to renewal, but also to schism.4 This ambiguity is a basic fact that we have to take seriously.
We have to be fair that schism is not what the churches (Pentecostal or
Evangelical) want or intend, but schism gives Pentecostalism a bad name, because schism is exactly a sign that the Spirit is not at work.5
Even though in recent years there is a better understanding and
communication between Pentecostals and Evangelicals,6 this does not
enhance our understanding of the work of the Spirit. What I mean is that
they may be more open to one another and less critical toward one another than before, but their basic framework of understanding the work of the Holy Spirit remains unchanged. The thesis of this paper is to argue that the task of Pentecostalism does not lie in improving the relations between the Pentecostals and Evangelicals, but depends upon recalling its identity, namely, the eschatological sign of the outpouring of the Spirit. This sign is the nature of the church. Such a concern is involved in a shift from the apostles’ paradigm of understanding of the Spirit to Isaiah’s paradigm. This proposal is not to neglect the significance of any particular charismatic experience, but to recover the central message of the outpouring of the Spirit whom the Pentecostals are dependent upon.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Theological Interpretation of Christian Scripture, Biblical Studies, and 15 morePopular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
Amnesia is the total or partial loss of memory.1 Questions such as, where you come from, where you belong, or, what your purpose is, no longer create an immediate reality and recognizable identity. Postmodernism 2 has created a somewhat... more
Amnesia is the total or partial loss of memory.1 Questions such as,
where you come from, where you belong, or, what your purpose is, no
longer create an immediate reality and recognizable identity. Postmodernism 2 has created a somewhat universal amnesia. The
postmodern worldview, with its narcissistic individualism, pluralism,
deconstructionism, and loss of common consciousness, has gradually
reduced the essential means by which we have identified ourselves in the past. The lack of common “identifiers” has often found an expression in the now global question, “Who in the world am I?”
where you come from, where you belong, or, what your purpose is, no
longer create an immediate reality and recognizable identity. Postmodernism 2 has created a somewhat universal amnesia. The
postmodern worldview, with its narcissistic individualism, pluralism,
deconstructionism, and loss of common consciousness, has gradually
reduced the essential means by which we have identified ourselves in the past. The lack of common “identifiers” has often found an expression in the now global question, “Who in the world am I?”
Research Interests:
Early Christianity, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 14 moreChristian Ethics, Pentecostalism, Bible, Christian Leadership, Religious Studies, Philosophy and Religious Studies, Global Christianity, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
This is a report from the participants of an international Dialogue
(1996-2000) between the World Alliance of Reformed Churches
(WARC) and leaders from some classical Pentecostal churches.
(1996-2000) between the World Alliance of Reformed Churches
(WARC) and leaders from some classical Pentecostal churches.
Research Interests:
Religion, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 14 moreReligious Studies (Theory And Methodology), Pentecostalism, Literary Approaches to Biblical Studies, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical and systematic theology, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and Hermeneutics in Religious Studies
The Great Revival of 1907 in Pyungyang is of great significance, for through this movement Korean Protestantism experienced the powerful gifts of the Holy Spirit for the first time. The Christians who had entered the church with various... more
The Great Revival of 1907 in Pyungyang is of great significance, for
through this movement Korean Protestantism experienced the powerful
gifts of the Holy Spirit for the first time. The Christians who had entered
the church with various motives now came to know what true repentance was and what it meant in Christian life. They also came to feel the
excitement of their faith. The Great Revival of 1907 not only made the
Korean church exuberant but it also energized the already existent
Christian traditions and brought about the exceptional growth of the
Korean church.
through this movement Korean Protestantism experienced the powerful
gifts of the Holy Spirit for the first time. The Christians who had entered
the church with various motives now came to know what true repentance was and what it meant in Christian life. They also came to feel the
excitement of their faith. The Great Revival of 1907 not only made the
Korean church exuberant but it also energized the already existent
Christian traditions and brought about the exceptional growth of the
Korean church.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
By the middle of year 2000, Pentecostalism in India has grown to approximately 33.5 million strong, ranking fifth in the world (behind Brazil, the United States, China, and Nigeria) for total numbers in the renewal. Included in this total... more
By the middle of year 2000, Pentecostalism in India has grown to
approximately 33.5 million strong, ranking fifth in the world (behind
Brazil, the United States, China, and Nigeria) for total numbers in the
renewal. Included in this total are 1,253,041 classical Pentecostals;
5,032,741 Charismatics; and 27,234,219 Neocharismatics.1 It is not the
purpose of this essay to provide a comprehensive history of Indian
Pentecostalism. Rather, it will examine pre-twentieth century examples
of Pentecostalism in India, followed by a brief overview of the emergence of the classical Pentecostalism, the Charismatic and the
Neocharismatic movements, together with four illustrative case studies
illustrative of the several waves of the Indian renewal.2
approximately 33.5 million strong, ranking fifth in the world (behind
Brazil, the United States, China, and Nigeria) for total numbers in the
renewal. Included in this total are 1,253,041 classical Pentecostals;
5,032,741 Charismatics; and 27,234,219 Neocharismatics.1 It is not the
purpose of this essay to provide a comprehensive history of Indian
Pentecostalism. Rather, it will examine pre-twentieth century examples
of Pentecostalism in India, followed by a brief overview of the emergence of the classical Pentecostalism, the Charismatic and the
Neocharismatic movements, together with four illustrative case studies
illustrative of the several waves of the Indian renewal.2
Research Interests:
Theology, Religious Pluralism, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Literary Approaches to Biblical Studies, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, and Religious and Cross-Cultural Studies
Although small and often unnoticed, Myanmar has had its share of great leaders. The late Reverend Hau Lian Kham, often referred to as the “John Wesley” of Zomi (Chin) because of the similar characters and patterns seen in his leadership,... more
Although small and often unnoticed, Myanmar has had its share of
great leaders. The late Reverend Hau Lian Kham, often referred to as the
“John Wesley” of Zomi (Chin) because of the similar characters and
patterns seen in his leadership, is a noted pastor-evangelist and teacher
among the evangelical Pentecostal believers in Myanmar. From the early
1970s until his death in 1995, he was the key figure and leader of a
renewal movement among the Zomis. The renewal began on a small
scale in the early 1970s and has spread throughout the region to many
parts of the country through evangelism and cross-cultural mission
efforts.1 It has resulted in the planting of new churches in both rural and
urban regions and to the establishment of leadership training schools.
Kham has left his legacy as a revivalist, equipper, and transformer.
great leaders. The late Reverend Hau Lian Kham, often referred to as the
“John Wesley” of Zomi (Chin) because of the similar characters and
patterns seen in his leadership, is a noted pastor-evangelist and teacher
among the evangelical Pentecostal believers in Myanmar. From the early
1970s until his death in 1995, he was the key figure and leader of a
renewal movement among the Zomis. The renewal began on a small
scale in the early 1970s and has spread throughout the region to many
parts of the country through evangelism and cross-cultural mission
efforts.1 It has resulted in the planting of new churches in both rural and
urban regions and to the establishment of leadership training schools.
Kham has left his legacy as a revivalist, equipper, and transformer.
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 14 moreLiterary Approaches to Biblical Studies, Religious Studies, Christian Theology, Philosophy and Religious Studies, Pentecostalism and Charismatics, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Religious and Cross-Cultural Studies, Christian Theology/Ethics, and Biblical Studies/Christian Theology
The year 2000 marked 172 years of a Protestant Christian presence in Thailand, the first resident missionaries having arrived in 1828. It also marked fifty-two years of Pentecostal work in the country. Overall the growth of the church in... more
The year 2000 marked 172 years of a Protestant Christian presence
in Thailand, the first resident missionaries having arrived in 1828. It also
marked fifty-two years of Pentecostal work in the country. Overall the
growth of the church in Thailand has been very slow. Initial Christian
presence dates back to 1511 when the Catholic Church first began
sending priests into the country, but in its first three hundred years of
existence in Thailand, the Catholic Church was able to plant only six
churches.1 Likewise, it took the efforts of Protestant missionaries within
the country twenty-one years before leading the first ethnic Thai to
accept Christ,2 although there had been some success among the Chinese population.
in Thailand, the first resident missionaries having arrived in 1828. It also
marked fifty-two years of Pentecostal work in the country. Overall the
growth of the church in Thailand has been very slow. Initial Christian
presence dates back to 1511 when the Catholic Church first began
sending priests into the country, but in its first three hundred years of
existence in Thailand, the Catholic Church was able to plant only six
churches.1 Likewise, it took the efforts of Protestant missionaries within
the country twenty-one years before leading the first ethnic Thai to
accept Christ,2 although there had been some success among the Chinese population.
Research Interests:
History, Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 15 morePentecostal, Pentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leadership, Pentecostalism and Charismatics, African Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Charismatic Theology, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
By way of introduction, I would like to explain the choice of this topic. One feels a need to justify over thirty hours of research, interviews and writing, especially when very little data is available.
Research Interests:
Religion, Theological Interpretation of Christian Scripture, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 13 morePentecostalism, Religious Studies, Christian Theology, Pentecostalism and Charismatics, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theological studies, Religious and Cross-Cultural Studies, Christian Theology/Ethics, and theological seminary
By way of introduction, I would like to explain the choice of this topic. One feels a need to justify over thirty hours of research, interviews and writing, especially when very little data is available. The scarcity of written material... more
By way of introduction, I would like to explain the choice of this topic. One feels a need to justify over thirty hours of research, interviews and writing, especially when very little data is available. The scarcity of written material on the history of the Pentecostals in Indonesia is one of my motivations for undertaking such a project, albeit somewhat limited in its scope.
Research Interests:
Theological Interpretation of Christian Scripture, Biblical Studies, Biblical Theology, Pentecostal Theology, Pentecostal, and 13 morePentecostalism, Early Modern Christian Theology, Bible, Christian Theology, Reformed Biblical Theology, Pentecostalism and Charismatics, Bible Study, Christian Theology and Missiology, Theology and Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Christian Theology/Ethics
The challenge of mission demands the full utilization of the gifts and resources the Lord has given to the church. That challenge calls for the careful exploration of the ways in which the academy of the church and the church at large... more
The challenge of mission demands the full utilization of the gifts and resources the Lord has given to the church. That challenge calls for the careful exploration of the ways in which the academy of the church and the church at large might work together in a cooperative venture to strengthen the church and enhance its mission around the world.
Research Interests:
Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Missiology (Religion), and 13 moreMissional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missions, World Missions, Churches, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
This paper will be a case study assessing the status of and challenges
facing theological education in a predominately African American United States branch of a global Pentecostal denomination, the Church of God in Christ.
facing theological education in a predominately African American United States branch of a global Pentecostal denomination, the Church of God in Christ.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 13 morePopular Culture and Religious Studies, Theological Education, Literary Approaches to Biblical Studies, Religious Studies, Philosophy and Religious Studies, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
Who or what is the Holy Spirit? What is the Holy Spirit doing today? In what directions is the Holy Spirit leading? How is the Holy Spirit to be discerned? These are the kinds of questions that Christians the world over are intrigued by... more
Who or what is the Holy Spirit? What is the Holy Spirit doing today? In what directions is the Holy Spirit leading? How is the Holy Spirit to be
discerned? These are the kinds of questions that Christians the world over are intrigued by and are asking today. Resolutions to these questions are relatively easier to formulate within the confines of the Church. The questions are oftentimes dismissed, and otherwise not even seriously considered when relocated to the arena of the world at large. Or, even if they are posed in this latter context, the answers are much more elusive. To articulate and respond to these questions about who the Holy Spirit is relative to the world as a whole and what the Spirit is doing in the world is to plunge into the subject matter of foundational pneumatology.
discerned? These are the kinds of questions that Christians the world over are intrigued by and are asking today. Resolutions to these questions are relatively easier to formulate within the confines of the Church. The questions are oftentimes dismissed, and otherwise not even seriously considered when relocated to the arena of the world at large. Or, even if they are posed in this latter context, the answers are much more elusive. To articulate and respond to these questions about who the Holy Spirit is relative to the world as a whole and what the Spirit is doing in the world is to plunge into the subject matter of foundational pneumatology.
Research Interests:
Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Pneumatology, and 14 moreReligious Studies, Christian Theology, Philosophy and Religious Studies, Bible Study, Biblical Hermeneutics, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and Christian Theology/Ethics
As fellow Pentecostals, we are here to look at the history of divine healing from a Pentecostal/Charismatic perspective and to learn whatever lessons we can gather from both the strengths and weaknesses of the tradition. Just who are... more
As fellow Pentecostals, we are here to look at the history of divine
healing from a Pentecostal/Charismatic perspective and to learn whatever lessons we can gather from both the strengths and weaknesses of the tradition. Just who are “Pentecostal/Charismatics” anyway? Following the great Catholic scholar, Kilian McDonnell, my broadest definition would be “those Christians who stress the baptism in the Holy Spirit and the gifts of the Spirit toward the proclamation that Jesus Christ is Lord, to the Glory of God the Father.” This would include all Christians who have been called “Classical Pentecostals,” (Assemblies of God, Church of God in Christ, Pentecostal Holiness Church, Church of God, etc.), and both Protestant and Catholic Charismatics.” All together they accounted for over 500,000, 000 members in 1998 and are by far the second largest family of Christians in the world after the Roman Catholic Church.
healing from a Pentecostal/Charismatic perspective and to learn whatever lessons we can gather from both the strengths and weaknesses of the tradition. Just who are “Pentecostal/Charismatics” anyway? Following the great Catholic scholar, Kilian McDonnell, my broadest definition would be “those Christians who stress the baptism in the Holy Spirit and the gifts of the Spirit toward the proclamation that Jesus Christ is Lord, to the Glory of God the Father.” This would include all Christians who have been called “Classical Pentecostals,” (Assemblies of God, Church of God in Christ, Pentecostal Holiness Church, Church of God, etc.), and both Protestant and Catholic Charismatics.” All together they accounted for over 500,000, 000 members in 1998 and are by far the second largest family of Christians in the world after the Roman Catholic Church.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Religious Studies (Theory And Methodology), Pentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Charismatic leadership, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
It is generally pointed out that ordinal Japanese have difficulty accepting Western ecclesiastical institutionalism as indicated by the stagnation of church growth in Japan. Many things found in the Japanese church are alien to the... more
It is generally pointed out that ordinal Japanese have difficulty
accepting Western ecclesiastical institutionalism as indicated by the
stagnation of church growth in Japan. Many things found in the Japanese church are alien to the Japanese socio-cultural context. The general recognition among the Japanese that Christianity is a foreign religion fatally hinders the penetration of the gospel into them. Song considers the fact that Christians in Japan are still composed of one percent of the whole population as the failure of acculturation of Christianity.
accepting Western ecclesiastical institutionalism as indicated by the
stagnation of church growth in Japan. Many things found in the Japanese church are alien to the Japanese socio-cultural context. The general recognition among the Japanese that Christianity is a foreign religion fatally hinders the penetration of the gospel into them. Song considers the fact that Christians in Japan are still composed of one percent of the whole population as the failure of acculturation of Christianity.
Research Interests:
Religion, Christianity, Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 moreChristology, Pentecostal Theology, Pentecostalism, Religious Studies, Christian Theology, Philosophy and Religious Studies, Pentecostalism and Charismatics, Christian Theology and Missiology, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Christian Theology/Ethics
The globalization of Pentecostalism is an area of study that is relatively in its infancy. Researchers are just beginning to examine the implications of Pentecostal and Charismatic Christianity as a global movement. Most studies have... more
The globalization of Pentecostalism is an area of study that is relatively
in its infancy. Researchers are just beginning to examine the implications of Pentecostal and Charismatic Christianity as a global movement. Most
studies have focussed on local Pentecostal histories. To date research has attempted to establish that Pentecostal and Charismatic Christianity is a global movement, even if its origins are debated.1 While it is not my concern to enter into the debate about the origins of Pentecostalism here, I do want to examine precisely how Pentecostal and Charismatic Christianity is interconnected on a global scale.2 In this paper I examine some of the transnational ties between Pentecostals in Asia and Canada. What I show is that these transnational networks between the “home” country and the “host” country are increasingly important for Asian migrants. Also, while ties between migrants have previously existed, what is new is the proliferation of social ties among migrants. My findings are based on a larger research project of ethnic Pentecostal congregations in Canada.
in its infancy. Researchers are just beginning to examine the implications of Pentecostal and Charismatic Christianity as a global movement. Most
studies have focussed on local Pentecostal histories. To date research has attempted to establish that Pentecostal and Charismatic Christianity is a global movement, even if its origins are debated.1 While it is not my concern to enter into the debate about the origins of Pentecostalism here, I do want to examine precisely how Pentecostal and Charismatic Christianity is interconnected on a global scale.2 In this paper I examine some of the transnational ties between Pentecostals in Asia and Canada. What I show is that these transnational networks between the “home” country and the “host” country are increasingly important for Asian migrants. Also, while ties between migrants have previously existed, what is new is the proliferation of social ties among migrants. My findings are based on a larger research project of ethnic Pentecostal congregations in Canada.
Research Interests:
Theology, Globalization, Theological Ethics, Migration, Missiology and Mission Theology, and 15 moreBiblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Migration Studies, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
The twentieth century Pentecostal movement was born on April 9, 1906 in a run down section of Los Angeles in the United States. There “fire” resembling what was recorded in Acts 2 came down from heaven.1 From this humble beginning, the... more
The twentieth century Pentecostal movement was born on April 9, 1906 in a run down section of Los Angeles in the United States. There “fire” resembling what was recorded in Acts 2 came down from heaven.1 From this humble beginning, the movement expanded to 500 million
people by the end of the century. Thus, many church historians have
called the twentieth century the “Pentecostal Century.”
people by the end of the century. Thus, many church historians have
called the twentieth century the “Pentecostal Century.”
Research Interests:
Christianity, Education, Theology, Higher Education, Theological Ethics, and 14 moreTheological Hermeneutics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
Spiritual aspects of Pentecostal ministerial training are a great concern to serious educators. Some of us weigh the option of whether or not to include “spiritual” objectives in the preparation of a course syllabus. How much emphasis... more
Spiritual aspects of Pentecostal ministerial training are a great concern to serious educators. Some of us weigh the option of whether or not to include “spiritual” objectives in the preparation of a course syllabus. How much emphasis should be placed on “spiritual” aspects of a subject given the limitation of valuable classroom time that is so urgently needed to deal with issues of knowledge and content? We hesitate to dichotomize education into the categories of spiritual/ academic. Is not everything we do in Christian education laced with spiritual overtones? We desire that the product of Christian education will bear the marks of a “spiritual” person according to a biblical definition of spirituality, but the path to the realization of that desire is often foggy.
Research Interests:
Religion, Theology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 15 morePentecostal Theology, Pentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Pentecostal history, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
Research Interests:
Religion, Christianity, Theology, Early Christianity, Missiology and Mission Theology, and 15 morePopular Culture and Religious Studies, Christology, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Bible Exegesis, and Biblical Theological Studies
Pentecostal churches have high expectations of their schools of higher education, and justifiably so. Intellectual and spiritual formation of the next generation of ministers and lay persons is imperative. So it is a hopeful sign that,... more
Pentecostal churches have high expectations of their schools of
higher education, and justifiably so. Intellectual and spiritual formation
of the next generation of ministers and lay persons is imperative. So it is
a hopeful sign that, while many churches have surrendered their schools
to an increasingly secular education culture, for the most part Pentecostal churches have worked to keep the Pentecostal academy vitally connected and institutionally responsible.
higher education, and justifiably so. Intellectual and spiritual formation
of the next generation of ministers and lay persons is imperative. So it is
a hopeful sign that, while many churches have surrendered their schools
to an increasingly secular education culture, for the most part Pentecostal churches have worked to keep the Pentecostal academy vitally connected and institutionally responsible.
Research Interests:
Religion, Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, and 14 moreBiblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
As the new millenium dawns, countless false teachers and false teachings arise to continually batter the gates of our Christian faith. Long ago, Paul already waged war among the false teachers and false teachings in the Corinthian church.... more
As the new millenium dawns, countless false teachers and false
teachings arise to continually batter the gates of our Christian faith. Long ago, Paul already waged war among the false teachers and false teachings in the Corinthian church. Our text in 2 Cor 10:2b-6, which is an excerpt of Paul’s encounter with the false apostles in Corinth, gives us valuables insights concerning the nature of Christian ministry as warfare.
teachings arise to continually batter the gates of our Christian faith. Long ago, Paul already waged war among the false teachers and false teachings in the Corinthian church. Our text in 2 Cor 10:2b-6, which is an excerpt of Paul’s encounter with the false apostles in Corinth, gives us valuables insights concerning the nature of Christian ministry as warfare.
Research Interests:
Youth Ministry, Christology, Theological exegesis, Biblical Exegesis, Quranic Exegesis, and 15 moreNew testament exegesis, Theology of Ministry/Office, Global Christianity, Exegesis, Christian Ministry, Old Testament Exegesis, 1 Corinthians, Ministry of Education, Bible Exegesis, 2 Corinthians, Theology and Youth Ministry, Exegese Biblical, Pastoral Ministry, Ministry of Health, and Bible Theology of Pastoral Ministry
“Clinical evidence abounds that a Christian can be demon-controlled as a carry-over from pre-conversion days or can fall under Satan’s power after conversion and become progressively demonized, even seriously.”2 The “clinical evidence”... more
“Clinical evidence abounds that a Christian can be demon-controlled
as a carry-over from pre-conversion days or can fall under Satan’s power
after conversion and become progressively demonized, even seriously.”2
The “clinical evidence” referred to here appears to be impressive. People
like Mark I. Bubeck, C. Fred Dickason, Kurt Koch, Charles H. Kraft,
Merrill Unger and C. Peter Wagner all give numerous examples of bornagain Christians who have been diagnosed as suffering from
“demonization.”3 The official Assemblies of God position,4
on the other hand, has rejected their view and maintains that it is not possible for Christians to be demon-possessed.
as a carry-over from pre-conversion days or can fall under Satan’s power
after conversion and become progressively demonized, even seriously.”2
The “clinical evidence” referred to here appears to be impressive. People
like Mark I. Bubeck, C. Fred Dickason, Kurt Koch, Charles H. Kraft,
Merrill Unger and C. Peter Wagner all give numerous examples of bornagain Christians who have been diagnosed as suffering from
“demonization.”3 The official Assemblies of God position,4
on the other hand, has rejected their view and maintains that it is not possible for Christians to be demon-possessed.
Research Interests:
Religion, Christianity, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, and 14 moreChristian Ethics, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Possession, Global Christianity, Biblical Hermeneutics, Saints, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Demonic Possession
Pentecostal mission has been successful, extremely successful when we look at the numbers. Whatever reservations one might have with regard to the calculations of D. Barrett2 and of others,3 there is no denying the fact that the advance... more
Pentecostal mission has been successful, extremely successful when
we look at the numbers. Whatever reservations one might have with
regard to the calculations of D. Barrett2 and of others,3 there is no denying the fact that the advance of Pentecostal/Charismatic mission
work has been astonishing. “A growth of from zero to 400 mission in
ninety years is unprecedented in the whole of church history.”4
we look at the numbers. Whatever reservations one might have with
regard to the calculations of D. Barrett2 and of others,3 there is no denying the fact that the advance of Pentecostal/Charismatic mission
work has been astonishing. “A growth of from zero to 400 mission in
ninety years is unprecedented in the whole of church history.”4
Research Interests:
Theology, Missiology, Theological Ethics, Missiology and Mission Theology, Popular Culture and Religious Studies, and 14 morePentecostal Theology, Pentecostal, Pentecostalism, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
There are nine major tribes in the mountains of the northern part of Luzon Island, Philippines. These tribes, collectively known as Igorots, are primarily animists. They have continued the practice of animism from one generation to... more
There are nine major tribes in the mountains of the northern part of
Luzon Island, Philippines. These tribes, collectively known as Igorots,
are primarily animists. They have continued the practice of animism from one generation to another. In fact animism plays a significant role in bonding and consolidation among these tribes. In 1565, the Roman
Catholic church launched its missions among the Igorots, and several
other Christian groups, such as the Anglicans, United Church of Christ of
Philippines (UCCP), and the Baptists, followed shortly after the Catholic
work had begun.
Luzon Island, Philippines. These tribes, collectively known as Igorots,
are primarily animists. They have continued the practice of animism from one generation to another. In fact animism plays a significant role in bonding and consolidation among these tribes. In 1565, the Roman
Catholic church launched its missions among the Igorots, and several
other Christian groups, such as the Anglicans, United Church of Christ of
Philippines (UCCP), and the Baptists, followed shortly after the Catholic
work had begun.
Research Interests:
Religion, Theological Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
Job satisfaction has been extensively studied in the workplace.1 Satisfaction has been related to a variety of job characteristics and to the dispositional and personality characteristics of the employee. Job characteristics can be... more
Job satisfaction has been extensively studied in the workplace.1 Satisfaction has been related to a variety of job characteristics and to the dispositional and personality characteristics of the employee. Job
characteristics can be analysed according to the various tasks and skills
that jobs require and a profile of different kinds of employment can be
constructed.
characteristics can be analysed according to the various tasks and skills
that jobs require and a profile of different kinds of employment can be
constructed.
Research Interests:
Youth Ministry, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, and 15 moreReligious Studies, Philosophy and Religious Studies, Theology of Ministry/Office, Ministério Público, Christian Ministry, Pentecostalism and Charismatics, Church Leadership & Ministry, Theology and Religious Studies, Ministry of Education, Theology & Religious Studies, Global Church Ministries, Pastoral Ministry, Religious and Cross-Cultural Studies, Ministries, and Bible Theology of Pastoral Ministry
Korean Protestantism can be characterized as the rapid church growth and the emergence of the mega-churches, which attracts the focus of scholarly investigation. The number of Protestant churches increased from 3,279 in 1920 to 5,011 in... more
Korean Protestantism can be characterized as the rapid church
growth and the emergence of the mega-churches, which attracts the focus of scholarly investigation. The number of Protestant churches increased from 3,279 in 1920 to 5,011 in 1960 and to 33,897 in 1996. The Protestant population in Korean society has grown significantly since the 1960s. As can be seen in Table 1, the number of Protestant population had an enormous increase from 623,072 in 1960 to 8,760,000 in 1995.2 In 1995, with Korean Protestants (19.7%) and Catholics (6.6%)
combined, Christians have leveled out at about 26% of the whole population.3 Christianity, in spite of its short history in Korea, has become the major religion, together with Buddhism, in Korean society
today.
growth and the emergence of the mega-churches, which attracts the focus of scholarly investigation. The number of Protestant churches increased from 3,279 in 1920 to 5,011 in 1960 and to 33,897 in 1996. The Protestant population in Korean society has grown significantly since the 1960s. As can be seen in Table 1, the number of Protestant population had an enormous increase from 623,072 in 1960 to 8,760,000 in 1995.2 In 1995, with Korean Protestants (19.7%) and Catholics (6.6%)
combined, Christians have leveled out at about 26% of the whole population.3 Christianity, in spite of its short history in Korea, has become the major religion, together with Buddhism, in Korean society
today.
Research Interests:
Christianity, Early Christianity, Biblical Studies, Popular Culture and Religious Studies, Protestantism, and 15 moreChristology, Pentecostal Theology, Pentecostal, Christian Ethics, Pentecostalism, Religious Studies, Charismatic Christianity, Philosophy and Religious Studies, Global Christianity, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Protestant Theology
Kenneth Hagin (1917-) represents and is widely accepted as the father of the Word of Faith Ministries1 though his mantle has largely fallen to Kenneth and Gloria Copeland who, through the magazine “Believer’s Voice of Victory,” promulgate... more
Kenneth Hagin (1917-) represents and is widely accepted as the father of the Word of Faith Ministries1 though his mantle has largely
fallen to Kenneth and Gloria Copeland who, through the magazine “Believer’s Voice of Victory,” promulgate a similar message concerning
healing.2 Because of the impact of his teaching concerning healing,3
with its attendant reactions,4 it is appropriate to analyze his beliefs and practices. Despite his attempts to prove that Christians may emulate the
healing ministry of Jesus, he assumes major differences that undermine
such a link. These will now be explored.
fallen to Kenneth and Gloria Copeland who, through the magazine “Believer’s Voice of Victory,” promulgate a similar message concerning
healing.2 Because of the impact of his teaching concerning healing,3
with its attendant reactions,4 it is appropriate to analyze his beliefs and practices. Despite his attempts to prove that Christians may emulate the
healing ministry of Jesus, he assumes major differences that undermine
such a link. These will now be explored.
Research Interests:
Christianity, Theology, New Testament, Early Christianity, Missiology and Mission Theology, and 15 moreGospels, Synoptic Gospels, Popular Culture and Religious Studies, Bible, Charismatic Christianity, Healing and Religion, Global Christianity, Pentecostalism and Charismatics, Bible Study, Healing, Theology and Religious Studies, Theology & Religious Studies, Charismatic Theology, Christian Faith, and Faithfulness
John Cristopher Thomas' monograph is the thirteen in the already distinguished series of supplement volumes under the imprimatur of the Journal Pentecostal Theology.
Research Interests:
New Testament, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, and 14 morePentecostalism, Religious Studies, New Testament Theology, Philosophy and Religious Studies, New testament exegesis, New Testament Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and New Testament and Early Christianity
Pentecostalism is a comparatively young and fast growing movement. Not surprisingly, it is also ideologically in motion. The theologizing of Pentecostals is a result of experiences they have come to cherish and reflections in view of... more
Pentecostalism is a comparatively young and fast growing
movement. Not surprisingly, it is also ideologically in motion. The
theologizing of Pentecostals is a result of experiences they have come to cherish and reflections in view of these experiences, relating them to the religious and other traditions they are acquainted with. As their ideas on the significance of Spirit baptism and speaking in tongues (glossolalia) developed, they were at the same time interacting with cultural trends, social changes and new worldviews. From that point of view, it can be expected that Pentecostals in different parts of the world would put different emphases and generate a variety of reflective material on an experience they believe they have in common.
movement. Not surprisingly, it is also ideologically in motion. The
theologizing of Pentecostals is a result of experiences they have come to cherish and reflections in view of these experiences, relating them to the religious and other traditions they are acquainted with. As their ideas on the significance of Spirit baptism and speaking in tongues (glossolalia) developed, they were at the same time interacting with cultural trends, social changes and new worldviews. From that point of view, it can be expected that Pentecostals in different parts of the world would put different emphases and generate a variety of reflective material on an experience they believe they have in common.
Research Interests:
Religion, Christianity, Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 moreBiblical Theology, Pentecostal Theology, Pentecostal, Baptism, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Pentecostal history, and Religious and Cross-Cultural Studies
The doctrine of the “initial physical evidence” of baptism in the Spirit is increasingly under scrutiny, first by Evangelicals and now by younger Pentecostal scholars. McGee’s edited book, Initial Evidence and articles in Pentecostal... more
The doctrine of the “initial physical evidence” of baptism in the
Spirit is increasingly under scrutiny, first by Evangelicals and now by
younger Pentecostal scholars. McGee’s edited book, Initial Evidence and
articles in Pentecostal journals epitomize this on-going discussion.1
The need for this new reflection is well justified for two reasons: 1) to reexamine the validity of the doctrine from a proper hermeneutical
perspective; and 2) to re-articulate the belief in a changing socioreligious environment. The globalization of the age and Pentecostalism
particularly calls for this new reflection. Asian thought processes are
different from traditional western logical process. This needs to be
considered when communicating in areas related to belief or matters of
faith. Several scholars have pointed out the unique religious context from which the doctrine of “initial evidence” was born,2
and this further justifies attempts to re-articulate the significance of the belief utilizing expressions with which the hearers can personally identify.
Spirit is increasingly under scrutiny, first by Evangelicals and now by
younger Pentecostal scholars. McGee’s edited book, Initial Evidence and
articles in Pentecostal journals epitomize this on-going discussion.1
The need for this new reflection is well justified for two reasons: 1) to reexamine the validity of the doctrine from a proper hermeneutical
perspective; and 2) to re-articulate the belief in a changing socioreligious environment. The globalization of the age and Pentecostalism
particularly calls for this new reflection. Asian thought processes are
different from traditional western logical process. This needs to be
considered when communicating in areas related to belief or matters of
faith. Several scholars have pointed out the unique religious context from which the doctrine of “initial evidence” was born,2
and this further justifies attempts to re-articulate the significance of the belief utilizing expressions with which the hearers can personally identify.
Research Interests:
Hebrew Bible, Old Testament Theology, Missiology and Mission Theology, Biblical Studies, Old Testament, and 13 morePopular Culture and Religious Studies, Bible, Religious Studies, Old Testament Studies, Bible Study, Old Testament Exegesis, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical and systematic theology, Biblical Theological Studies, and Theology/Biblical Studies
In this paper I consider a passage of scripture notorious for being difficult to interpret and apply. In 1 Cor 14:22 Paul makes the curious claim that “tongues” constitute a “sign” to unbelievers, while prophecy is a sign to believers.... more
In this paper I consider a passage of scripture notorious for being
difficult to interpret and apply. In 1 Cor 14:22 Paul makes the curious
claim that “tongues” constitute a “sign” to unbelievers, while prophecy
is a sign to believers. But the meaning of his statement is not clear in its
context. Paul illustrates his assertions in vv. 23-25 by saying that
unbelievers visiting the Christian assembly will think those speaking in
tongues are mad. The question is: How is “tongues” a “sign,” if it
prevents understanding and thus conversion? Paul’s next illustration
describes unbelievers hearing prophecy and confessing God’s presence.
How, then, is prophecy a sign to believers, if Paul only depicts its
impact on unbelievers? Though several answers to these questions have
been offered, none maintains the structural integrity of the entire
passage in its context. One way or another, v. 22 does not seem to match the illustrations or Paul’s broader argument. Like a tightly tied knot of many strands, different solutions have loosed some strands while leaving others tied. My goal is to untie every strand, that is, to offer one solution that explains every part of the passage.
difficult to interpret and apply. In 1 Cor 14:22 Paul makes the curious
claim that “tongues” constitute a “sign” to unbelievers, while prophecy
is a sign to believers. But the meaning of his statement is not clear in its
context. Paul illustrates his assertions in vv. 23-25 by saying that
unbelievers visiting the Christian assembly will think those speaking in
tongues are mad. The question is: How is “tongues” a “sign,” if it
prevents understanding and thus conversion? Paul’s next illustration
describes unbelievers hearing prophecy and confessing God’s presence.
How, then, is prophecy a sign to believers, if Paul only depicts its
impact on unbelievers? Though several answers to these questions have
been offered, none maintains the structural integrity of the entire
passage in its context. One way or another, v. 22 does not seem to match the illustrations or Paul’s broader argument. Like a tightly tied knot of many strands, different solutions have loosed some strands while leaving others tied. My goal is to untie every strand, that is, to offer one solution that explains every part of the passage.
Research Interests:
Religion, Christianity, Sign Language, Theology, Biblical Studies, and 14 moreSign Languages, Popular Culture and Religious Studies, Study of Religions, Religious Studies, Philosophy and Religious Studies, Prophecy, Christians, Bible Study, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Religious and Cross-Cultural Studies, and Bible Prophecy
If there is one teaching that appears to have the least support in the larger spiritual tradition, it would be the doctrine of glossolalia as the initial evidence of Spirit-baptism. Although more recent studies like McDonnell and... more
If there is one teaching that appears to have the least support in the
larger spiritual tradition, it would be the doctrine of glossolalia as the
initial evidence of Spirit-baptism. Although more recent studies like
McDonnell and Montague’s have given the Pentecostal-Charismatic
experience a wider historical grounding, glossolalia particularly in the
way that Pentecostals have understood it, remains highly problematic. It
is one thing to show that there was some historical evidence of
occurrences of prophetic gifts including tongues,1
but quite another to
show from history that it had the same significance that modern
Pentecostals have given to it. No wonder theologically it is becoming
something of an embarrassment, even while classical Pentecostals
continue to maintain its special place of importance. Increasingly, even
ordinary lay people are questioning if it is really that important. When
we have no strong theological underpinning for a practice, it will
eventually fall into disuse. Signs of its practical abandonment are
already apparent in Pentecostal churches.2
larger spiritual tradition, it would be the doctrine of glossolalia as the
initial evidence of Spirit-baptism. Although more recent studies like
McDonnell and Montague’s have given the Pentecostal-Charismatic
experience a wider historical grounding, glossolalia particularly in the
way that Pentecostals have understood it, remains highly problematic. It
is one thing to show that there was some historical evidence of
occurrences of prophetic gifts including tongues,1
but quite another to
show from history that it had the same significance that modern
Pentecostals have given to it. No wonder theologically it is becoming
something of an embarrassment, even while classical Pentecostals
continue to maintain its special place of importance. Increasingly, even
ordinary lay people are questioning if it is really that important. When
we have no strong theological underpinning for a practice, it will
eventually fall into disuse. Signs of its practical abandonment are
already apparent in Pentecostal churches.2
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostalism, Bible, and 13 moreReligious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
I have been asked by the editors of the Journal to present, from a pastoral viewpoint, my perspective on the Pentecostal distinctive of tongues as the initial evidence of the baptism of the Holy Spirit. At this stage of my ministry,... more
I have been asked by the editors of the Journal to present, from a pastoral viewpoint, my perspective on the Pentecostal distinctive of
tongues as the initial evidence of the baptism of the Holy Spirit. At this
stage of my ministry, pastoral responsibilities more than take up my time
and energy, and they prevent me from doing more research to interact
with the literature and to do extensive footnoting or bibliography
normally related to a scholarly article. Beyond that, other Pentecostal
scholars have arisen that are better able to debate the issues and
creatively come up with insights.
tongues as the initial evidence of the baptism of the Holy Spirit. At this
stage of my ministry, pastoral responsibilities more than take up my time
and energy, and they prevent me from doing more research to interact
with the literature and to do extensive footnoting or bibliography
normally related to a scholarly article. Beyond that, other Pentecostal
scholars have arisen that are better able to debate the issues and
creatively come up with insights.
Research Interests:
Christianity, Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Bible, Religious Studies, Philosophy and Religious Studies, Bible studies, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Christian Studies, History and Theology of Pentecostalism and Evangelicalism, Theology & Religious Studies, Biblical Theological Studies, and Theology/Biblical Studies
Students electing class officers in a Pentecostal Bible institute were advised to nominate only those who had received the baptism in the Holy Spirit. This was supposed to be in accord with the selection of church officials in Acts 6:3.... more
Students electing class officers in a Pentecostal Bible institute were
advised to nominate only those who had received the baptism in the Holy Spirit. This was supposed to be in accord with the selection of church officials in Acts 6:3. As I began my pastoral ministry I followed without reservations the pattern I learned in Bible school. When the time came to organize the board of deacons, none of the people I thought were best qualified to assist me were Spirit-filled. They were good people and I thought they were full of wisdom—but they were not full of the Holy
Spirit!
advised to nominate only those who had received the baptism in the Holy Spirit. This was supposed to be in accord with the selection of church officials in Acts 6:3. As I began my pastoral ministry I followed without reservations the pattern I learned in Bible school. When the time came to organize the board of deacons, none of the people I thought were best qualified to assist me were Spirit-filled. They were good people and I thought they were full of wisdom—but they were not full of the Holy
Spirit!
Research Interests:
Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Baptism, Pentecostalism, and 13 moreBible, Religious Studies, Holy Spirit, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Pastoral, Theology/Biblical Studies, Religious and Cross-Cultural Studies, and Pastors
Initial Evidence was the distinctive theology that was basic to a revival movement. At least that is the culture that I caught growing up.1 It is a doctrine discussed throughout the 20th century. There have been times that the issue... more
Initial Evidence was the distinctive theology that was basic to a revival movement. At least that is the culture that I caught growing up.1 It is a doctrine discussed throughout the 20th century. There have been times that the issue caused discussion within a denomination. Usually a flow of writing followed. In the Assemblies of God there has been a steady production of tracts, pamphlets, and articles on initial evidence. It will be clear that this study focuses on North American sources, particularly on material from the Assemblies of God, U.S.A.
Research Interests:
Religion, Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, and 13 moreBiblical Studies, Popular Culture and Religious Studies, Study of Religions, Theological Education, Bible, Religious Studies, Philosophy and Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, Religious and Cross-Cultural Studies, and Theological research
The year was 1914. Walls came crashing down as several European countries ignored their geographical boundaries and soldiers invaded their neighbors' lands. Hostilities were in full swing. It was the beginning of World War I. That same... more
The year was 1914. Walls came crashing down as several European countries ignored their geographical boundaries and soldiers invaded their neighbors' lands. Hostilities were in full swing. It was the beginning of World War I. That same year, the American poet laureate, Robert Frost, wrote a poem titled "Mending Wall."1 It tells the story of two neighbors who make an annual ritual of walking the fence along their common property line. "Something there is that doesn't love a wall," observed Frost, "That sends the frozenground-swell under it, and spills the upper boulders in the sun...." We've all seen it. You pile a bunch of rocks, one on top another, and the next time you pass that way, something has shifted. You can't figure out when it happened. No one will ever admit to moving these rocks. But there they lie, scattered "boulders in the sun."
Research Interests:
Theology, Biblical Studies, Popular Culture and Religious Studies, Evangelism, Religious Studies, and 13 morePhilosophy and Religious Studies, Evangelism and Church Growth, Evangelism and Outreach, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, Mission and Evangelism, and Missions and Evangelism
The concept of "continuity" between on Old and New Testaments is a complex issue. The complexity lies on how to understand the extent of the relationship of the two testaments. The numerous literature arguing for or against the... more
The concept of "continuity" between on Old and New Testaments is a complex issue. The complexity lies on how to understand the extent of the relationship of the two testaments. The numerous literature arguing for or against the theological unity and disunity of the Bible attest, not only to its meandering nature, but also to the tortuous attempts to find a
solution to the problem.
solution to the problem.
Research Interests:
New Testament, Old Testament Prophecy, Biblical Studies, Old Testament, Popular Culture and Religious Studies, and 13 moreProphets, Religious Studies (Theory And Methodology), Religious Studies, Philosophy and Religious Studies, Old Testament Exegesis, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Prophetic Literature, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
Pentecostals have a unique contribution to make to society, i.e., the release of God’s power into life situations. Pentecostals believe that miracles are for today. We actively pray for the sick to be healed, the deaf to hear, the blind... more
Pentecostals have a unique contribution to make to society, i.e., the release of God’s power into life situations. Pentecostals believe that miracles are for today. We actively pray for the sick to be healed, the deaf to hear, the blind to see, and the demon possessed to be delivered. During the hay day of the Charismatic renewal in the 70s and 80s,
Pentecostal/Charismatic churches in Singapore grew because of the manifestation of God’s power in the Sunday services and mid-week house fellowships. Hundreds came to the Lord through the house fellowships. Whether individually or as a family, they testify
of the power of God in their lives.
Pentecostal/Charismatic churches in Singapore grew because of the manifestation of God’s power in the Sunday services and mid-week house fellowships. Hundreds came to the Lord through the house fellowships. Whether individually or as a family, they testify
of the power of God in their lives.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 13 morePopular Culture and Religious Studies, Biblical Theology, Bible, Religious Studies, Philosophy and Religious Studies, Reformed Biblical Theology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
In an enlightening article, the South African missiologist Willem Saayman describes the missiological situation in Russia.2 One of his postgraduate students, a Russian-born evangelical Protestant, Peter Penner (an ethnic German) answered... more
In an enlightening article, the South African missiologist Willem Saayman describes the missiological situation in Russia.2 One of his postgraduate students, a Russian-born evangelical Protestant, Peter Penner (an ethnic German) answered the question of one of his examiners, "How would Russians in general react to foreign missionaries coming to help them?" by stating bluntly: "It depends on how they come."
Research Interests:
Theological Ethics, Theological Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 14 morePentecostal, Pentecostalism, Philippine Cordillera, Bible, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Cordillera
While introducing the paper Wonsuk Ma points out that Asian Evangelical theology is still in its formative stage, and hence there are many unanswered questions. His purpose of doing this paper is to probe the possibility of doing theology... more
While introducing the paper Wonsuk Ma points out that Asian Evangelical theology is still in its formative stage, and hence there are many unanswered questions. His purpose of doing this paper is to probe the possibility of doing theology from an Asian Pentecostal perspective - highlighting the value it would have in the context of a broader
Asian Evangelical theology. It will also serve to enlighten Asian Pentecostal thinkers concerning their unique capability and calling to engage in theological reflections within their context; and then to communicate their reflections in relevant ways to Asian recipients.
Asian Evangelical theology. It will also serve to enlighten Asian Pentecostal thinkers concerning their unique capability and calling to engage in theological reflections within their context; and then to communicate their reflections in relevant ways to Asian recipients.
Research Interests:
Religion, Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, and 13 morePopular Culture and Religious Studies, Bible, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, and Religious and Cross-Cultural Studies
The Pentecostal movement is facing an identity crisis. Any discussion of the doctrine of evidential tongues, if it is to be meaningful, must face this fact. This crisis is the product of an historical process which has been at work since... more
The Pentecostal movement is facing an identity crisis. Any discussion of the doctrine of evidential tongues, if it is to be meaningful, must face this fact. This crisis is the product of an historical process which has been at work since the middle part of this century: the assimilation of the Pentecostal movement into mainstream Evangelicalism. This process of assimilation, although gradual and unobtrusive, has significantly impacted the theology and practice of both the Evangelical and Pentecostal movements. And, while it is the Pentecostal movement, which now
finds itself at a strategic crossroads of self-definition, the direction it takes will inevitably impact the broader Evangelical world. The following essay will seek to describe the origin and nature of this self-identity crisis, outline the central questions which have emerged, particularly as they relate to evidential tongues, and suggest how Pentecostals might constructively face these challenges.
finds itself at a strategic crossroads of self-definition, the direction it takes will inevitably impact the broader Evangelical world. The following essay will seek to describe the origin and nature of this self-identity crisis, outline the central questions which have emerged, particularly as they relate to evidential tongues, and suggest how Pentecostals might constructively face these challenges.
Research Interests:
Christianity, Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, and 15 moreBiblical Studies, Theological Aesthetics, Theological Education, Theological exegesis, Evangelical Theology, Evangelism, Theology and Religious Studies, Christian Studies, Biblical Theological Studies, Evangelismo, Theology/Biblical Studies, Theological studies, Theological research, Mission and Evangelism, and theological seminary
This reaction essay seeks to review the current article of Robert P. Menzies, "Evidential Tongues: An Essay on Theological Method." My aim is not only to review this present work but also to assess many contributions of R. Menzies to... more
This reaction essay seeks to review the current article of Robert P. Menzies, "Evidential Tongues: An Essay on Theological Method." My aim is not only to review this present work but also to assess many contributions of R. Menzies to Pentecostal literature. In this essay I will react to his outlook in articulating the Pentecostal claim. Then, I will review his methodology and product. It is also vital to integrate his endeavor to my region, Asia in general, and the Philippines in particular. Thus, I will discuss the relevance of his contributions to my locality. Finally, since R. Menzies asserts that the Pentecostal gift is an empowerment for witness, I will reflect on the missiological implications of his presentation of Pentecostal empowerment.
Research Interests:
Religion, Christianity, Theology, Theological Ethics, Missiology and Mission Theology, and 13 morePopular Culture and Religious Studies, Baptism, Religious Studies, Philosophy and Religious Studies, Bible studies, Inter Religious Studies, Biblical Hermeneutics, Theology and Religious Studies, Christian Studies, Theology & Religious Studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
I asked for a show of hands one day in a pneumatology course at Southeastern College from those students who disagree with the doctrine of tongues as the initial physical evidence of the baptism in the Holy Spirit. Only a small number of... more
I asked for a show of hands one day in a pneumatology course at Southeastern College from those students who disagree with the doctrine of tongues as the initial physical evidence of the baptism in the Holy Spirit. Only a small number of hands were raised. I then asked for a show of hands from those who agreed. To my surprise, only a small number of hands went up. I impulsively asked for a show of hands from those who did not understand the meaning of the doctrine. The majority of hands were raised. Though these students were still in the process of gaining a fundamental knowledge of doctrine, their lack of understanding is probably also related to the general neglect of theological reflection on tongues as initial evidence in the history of Pentecostalism. I suspect that
what I experienced among these students could be repeated throughout many of our colleges and churches. It seems that the decades of polemics defending tongues as the "Bible evidence" of Spirit baptism have failed to allow for sufficient energy to reflect constructively on the possible meaning of this understanding of tongues theologically and how the "gospel intention" of the doctrine may be preserved without the dogmatic
rigidifications that only serve to detach one from the living meaning of this in-depth response to God.
what I experienced among these students could be repeated throughout many of our colleges and churches. It seems that the decades of polemics defending tongues as the "Bible evidence" of Spirit baptism have failed to allow for sufficient energy to reflect constructively on the possible meaning of this understanding of tongues theologically and how the "gospel intention" of the doctrine may be preserved without the dogmatic
rigidifications that only serve to detach one from the living meaning of this in-depth response to God.
Research Interests:
Theology, Theological Ethics, Theological Hermeneutics, Missiology and Mission Theology, Biblical Studies, and 13 morePopular Culture and Religious Studies, Theological Education, Bible, Religious Studies, Philosophy and Religious Studies, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theological studies, Religious and Cross-Cultural Studies, and Theological research
Frank Macchia’s paper represents one of the growing efforts to articulate and refine the Pentecostal distinctive - initial evidence. I applaud his effort to develop a theology of initial evidence that goes beyond mere defense. A purely... more
Frank Macchia’s paper represents one of the growing efforts to articulate and refine the Pentecostal distinctive - initial evidence. I applaud his effort to develop a theology of initial evidence that goes beyond mere defense. A purely defensive apologetic is positionally constrictive to say the least. I heartily agree with him that we need to engage in creative theologizing from within the Pentecostals’ own contextual reality that is passionate in our commitment to scripture and at the same time sensitive to the larger
Christian community with whom we dialogue. Such theological humility is important. This would help to prevent doctrinal and experiential differences to disrupt our basic unity as the body of Christ. Since "tongues" is integral to our denominational selfunderstanding and religious life, we need to develop a sustainable theology of glossolalia.
Only in this way can we recognize in the difference, the wealth and depth of the whole of our Christian reality and experience.
Christian community with whom we dialogue. Such theological humility is important. This would help to prevent doctrinal and experiential differences to disrupt our basic unity as the body of Christ. Since "tongues" is integral to our denominational selfunderstanding and religious life, we need to develop a sustainable theology of glossolalia.
Only in this way can we recognize in the difference, the wealth and depth of the whole of our Christian reality and experience.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 13 moreReligious Studies (Theory And Methodology), Bible, Religious Studies, Christian Theology, Philosophy and Religious Studies, Graduate Student of Theology and Master of Biblical Theology, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
As the sole representative from the Holiness Pentecostal tradition in this special edition, it is impossible to contain all the pertinent information in one article. Therefore, historical data are used to illustrate the complexity of the... more
As the sole representative from the Holiness Pentecostal tradition in
this special edition, it is impossible to contain all the pertinent information in one article. Therefore, historical data are used to illustrate the complexity of the discussion which I hope to continue at a later date.
this special edition, it is impossible to contain all the pertinent information in one article. Therefore, historical data are used to illustrate the complexity of the discussion which I hope to continue at a later date.
Research Interests:
Theological Ethics, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostalism, and 13 moreBible, Religious Studies, Philosophy and Religious Studies, Graduate Student of Theology and Master of Biblical Theology, Pentecostalism and Charismatics, Bible Study, Biblical Hermeneutics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theological studies, and Religious and Cross-Cultural Studies
This article addresses a subject which has been the center of extensive debate both within the Pentecostal movement itself, and (particularly) in debate and dialogue with non-Pentecostal groups. The most heated debate has no doubt been... more
This article addresses a subject which has been the center of extensive debate both within the Pentecostal movement itself, and (particularly) in debate and dialogue with non-Pentecostal groups. The most heated debate has no doubt been between Pentecostals and Evangelicals, particularly in those societies in which both groups enjoy numerous adherents, and can boast well-developed teaching and academic institutions and structures. North America is a good example of such a society.
Research Interests:
Religion, Theology, Biblical Studies, Popular Culture and Religious Studies, Pentecostal Theology, and 13 morePentecostal, Pentecostalism, Religious Studies, Zimbabwe, Philosophy and Religious Studies, Christian Ministry, Pentecostalism and Charismatics, Bible Study, Theology and Religious Studies, Theology & Religious Studies, Great Zimbabwe, Biblical Theological Studies, and Religious and Cross-Cultural Studies
In 1 Cor 12:30, Paul poses the question, “Not all speak in tongues do they?,” in a grammatical form which invites his reader to respond with a firm negative. For many, that settles the question implied in the title, once and for all.
Research Interests:
Theological Ethics, Theological Hermeneutics, Biblical Studies, Popular Culture and Religious Studies, Theological exegesis, and 14 moreLuke-Acts, Religious Studies, Philosophy and Religious Studies, Bible Study, Churches, 1 Corinthians, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Theological studies, Religious and Cross-Cultural Studies, and Theological research
In the past two decades, the validity of Asian theological reflections has been forcefully argued not only by liberal theologians, but also Evangelicals.2 As a result, a consensus has emerged through critical Asian theological reflections... more
In the past two decades, the validity of Asian theological reflections has been forcefully argued not only by liberal theologians, but also Evangelicals.2 As a result, a consensus has emerged through critical Asian theological reflections for the legitimacy of Asian theology. However, the question remains: How shall we construct such a theological framework? Meanwhile, the century-old Pentecostal movement is experiencing several paradigm shifts in theological reflection. Case in point, various theological concerns were raised in two recent conferences: Brighton Conference of World Evangelization (1991)3 and Globalization of Pentecostalism Conference in Costa Rica (1996). In particular, the stance on constructing a Pentecostal theology was convincingly argued by participants from various parts of the world and traditions. Despite this progress, there are many basic unsettled issues in doing Pentecostal theology, let alone Pentecostal theologies related to specific contexts. As an example, the exact nature of the baptism in the Spirit, the primary Pentecostal distinctive, continues to be hotly debated.
Research Interests:
Theology, Theological Ethics, Old Testament Theology, Theological Hermeneutics, Religious Ethics, and 15 moreBiblical Studies, Old Testament, Popular Culture and Religious Studies, Pentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Theological studies
Pentecostalism in Asia, the west (western Europe and North America), and the rest of the world, has been typified as emotional, worship-oriented, and emphasizing the spiritual gifts. This tends to be true, and in most cases, it was a... more
Pentecostalism in Asia, the west (western Europe and North America), and the rest of the world, has been typified as emotional, worship-oriented, and emphasizing the spiritual gifts. This tends to be true, and in most cases, it was a corrective to the more cognitive, liturgical ecclesiastical approach which did not demonstrate the charismata. Initially, the early Pentecostals used their theological, pastoral, and educational energies to refute antagonistic responses mainly from other Protestant groups who reacted negatively to the perceived emotionalism, and lack of proper theology of these Pentecostals. Unfortunately, many of the Pentecostals who came from a strong holiness tradition with an emphasis on high moral lives and ethical behavior were drawn into the debates over the baptism of the Holy Spirit, the gifts of the Spirit, and tongues. Thereby, essentially neglecting whole fields of theological and ethical inquiry from a Pentecostal perspective. Today, many within the Pentecostal circles do not know the importance of certain issues from a Pentecostal perspective, and frequently, just assume an Evangelical stance. Pentecostals are Evangelical in theology, but Pentecostals are distinct from Evangelicals. Pentecostal theology and ethics must be and is more than a pneumatological veneer on Evangelical theology. Although there has been some recent works in ethics by Pentecostals, 2 still few have addressed this in modern Pentecostalism. It is the goal of this essay to propose a broad framework by which a Pentecostal ethics can be seen, which is open to both western and Asian influences, and also incorporates a holistic approach which simultaneously emphasizes the Spirit-led self in a spiritual community led by the Spirit through the word of God. It is hoped that this essay will open avenues of dialogue between Asian, and western (and other cultural groups) Pentecostals in future ethical discussions.
Research Interests:
Religion, Ethics, Theology, Virtue Ethics, Missiology and Mission Theology, and 14 moreBiblical Studies, Pneumatology, Pentecostal Theology, Pentecostal, Pentecostalism, Virtue, Pentecostalism and Charismatics, Biblical Hermeneutics, Theology and Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, Pneumatología, and New Testament Pneumatology
One of the doctrinal heritages of the classical Pentecostals has been Spirit-baptism. Concomitant to this doctrine of Spirit-baptism is the position on the initial physical evidence of speaking in other tongues as the Spirit gives the... more
One of the doctrinal heritages of the classical Pentecostals has been Spirit-baptism. Concomitant to this doctrine of Spirit-baptism is the position on the initial physical evidence of speaking in other tongues as the Spirit gives the utterance.
Research Interests:
Theology, Theological Ethics, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 12 morePentecostal Theology, Pentecostal, Pentecostalism, Religious Studies, Philosophy and Religious Studies, Pentecostalism and Charismatics, Theology and Religious Studies, Theology & Religious Studies, Christian theology and biblical studies, Biblical Theological Studies, Theology/Biblical Studies, and Religious and Cross-Cultural Studies
For a most of this century the approach to missions which has generally characterized the overseas ministries of evangelical missions agencies has been based on the indigenous church principle.2 The indigenous principle suggests that the... more
For a most of this century the approach to missions which has generally characterized the overseas ministries of evangelical missions agencies has been based on the indigenous church principle.2 The indigenous principle suggests that the goal of the missionary movement is to bring the church in the lands where missionaries serve to the place where it is "self-supporting, self-governing and self-propagating."3 Indeed, if one were to ask many missionaries what they see as their future on the field, they would likely answer that their goal is to "work myself out of a job." While this statement echoes the sentiments of the indigenous principle,4
it may be unrealistic in the context of missions programs and realities as we approach the beginning of a new century. It is the purpose of this paper to evaluate some of the observable, though perhaps unintended, effects of the indigenous principle and to argue that a different conceptualization of the missionary task may be needed in some situations--one that places an emphasis on the interdependence of the ministry of missionaries and the national churches they serve.
it may be unrealistic in the context of missions programs and realities as we approach the beginning of a new century. It is the purpose of this paper to evaluate some of the observable, though perhaps unintended, effects of the indigenous principle and to argue that a different conceptualization of the missionary task may be needed in some situations--one that places an emphasis on the interdependence of the ministry of missionaries and the national churches they serve.
Research Interests:
Religion, Theology, Missiology, Theological Ethics, Missiology and Mission Theology, and 13 morePopular Culture and Religious Studies, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Christian Ministry, World Missions, Missional Church Theology, Theology and Religious Studies, Theology & Religious Studies, Missional Theology, Minister, and Religious and Cross-Cultural Studies
The pericope, Joel 3:1-5 has attracted the attention of both Biblical Scholars and interested believers. This ability to attract attention, derives from both its Old Testament context and significance along with its New Testament usage’s... more
The pericope, Joel 3:1-5 has attracted the attention of both Biblical
Scholars and interested believers. This ability to attract attention, derives from both its Old Testament context and significance along with its New Testament usage’s (Acts 2:17-21; Mark 13:24; Rom 10:13). Yet beyond its intra-testamentality it challenges the way we understand our relationship with God and those special “transformational moments” we experience and call spiritual.
Scholars and interested believers. This ability to attract attention, derives from both its Old Testament context and significance along with its New Testament usage’s (Acts 2:17-21; Mark 13:24; Rom 10:13). Yet beyond its intra-testamentality it challenges the way we understand our relationship with God and those special “transformational moments” we experience and call spiritual.
Research Interests:
Religion, Missiology, Missiology and Mission Theology, Biblical Studies, Popular Culture and Religious Studies, and 14 moreBible, Missionary Linguistics, Missional Ecclesiology, Religious Studies, Philosophy and Religious Studies, Missionary, Missions, World Missions, Christian Theology and Missiology, Theology and Religious Studies, Theology & Religious Studies, Missional Theology, Biblical Theological Studies, and Theology/Biblical Studies
The biblical book of Esther has provoked widely, and even wildly, differing responses. Esther was not found among the biblical texts from Qumran, nor is it mentioned in the New Testament. It does not appear in the canonical list of Melito... more
The biblical book of Esther has provoked widely, and even wildly,
differing responses. Esther was not found among the biblical texts from
Qumran, nor is it mentioned in the New Testament. It does not appear in
the canonical list of Melito of Sardis.2 Martin Luther wished the book
had not survived.3 Calvin only referenced it once in the Institutes.4 Yet
a number of the Church Fathers mention the story with approval, and by
the Middle Ages it had already become a Jewish favourite (there are
more fragments of Esther from the Cairo Geniza than any other book
outside the Torah)
differing responses. Esther was not found among the biblical texts from
Qumran, nor is it mentioned in the New Testament. It does not appear in
the canonical list of Melito of Sardis.2 Martin Luther wished the book
had not survived.3 Calvin only referenced it once in the Institutes.4 Yet
a number of the Church Fathers mention the story with approval, and by
the Middle Ages it had already become a Jewish favourite (there are
more fragments of Esther from the Cairo Geniza than any other book
outside the Torah)
Research Interests:
part of the Babylonian invasion is a disturbing yet pivotal episode in the Old Testament writings. The experience of the Judeans is captured in various expressions from narrative to poetry, including lament, historical testimony,... more
part of the Babylonian invasion is a disturbing yet pivotal episode in
the Old Testament writings. The experience of the Judeans is captured in
various expressions from narrative to poetry, including lament, historical
testimony, autobiography, prophetic oracle, and prayers. These diverse
writings each contribute to create a picture of exile and to frame what it
might have looked like as part of the Judean experience. “Exile,” is a
loaded term. It can refer to geographic displacement, psychological
dislocation, religious separation, and/or political or social isolation.
However, I would suggest that it is the character portrayal of Esther that
captures most vividly the reality of exile with all of its diverse meaning.
Esther is introduced in the narrative as an example of ultimate
marginalisation. She is an orphan girl exiled from her homeland and into
the harem of a Gentile king—thereby doubly exiled.2 Yet despite her
disadvantage, she utilises all her resources to reverse her situation. The
narrative describes the movement of Esther from social marginalisation
to being at the centre of the Empire.
the Old Testament writings. The experience of the Judeans is captured in
various expressions from narrative to poetry, including lament, historical
testimony, autobiography, prophetic oracle, and prayers. These diverse
writings each contribute to create a picture of exile and to frame what it
might have looked like as part of the Judean experience. “Exile,” is a
loaded term. It can refer to geographic displacement, psychological
dislocation, religious separation, and/or political or social isolation.
However, I would suggest that it is the character portrayal of Esther that
captures most vividly the reality of exile with all of its diverse meaning.
Esther is introduced in the narrative as an example of ultimate
marginalisation. She is an orphan girl exiled from her homeland and into
the harem of a Gentile king—thereby doubly exiled.2 Yet despite her
disadvantage, she utilises all her resources to reverse her situation. The
narrative describes the movement of Esther from social marginalisation
to being at the centre of the Empire.
Research Interests:
During March 17-20, 2016, I attended the American Inter-Collegiate Prayer Fellowship camp in Davis, Oklahoma. At first, there seemed to be nothing distinctive about it as a Christian camp—e.g., everyone speaking English, singing popular... more
During March 17-20, 2016, I attended the American Inter-Collegiate
Prayer Fellowship camp in Davis, Oklahoma. At first, there seemed to
be nothing distinctive about it as a Christian camp—e.g., everyone
speaking English, singing popular evangelical songs, and listening to
dynamic preaching, as would be the case at any charismatic gathering1—
except for one striking exception. Almost all the participants were of
Indian descent, and more specifically of Malayalee Indian descent.
It was indeed surprising to see some 500 ethnically Indian young
people assembled in a majority-white Oklahoma town; however, such a
sight represents the racially diverse nature of American Christianity.
Simultaneously, this gathering, being under the banner of Inter-
Collegiate Prayer Fellowship (a Kerala-based Pentecostal para-church
organization), points to the importance of mapping the cultural and
religious nature of Kerala Pentecostalism in America.
Prayer Fellowship camp in Davis, Oklahoma. At first, there seemed to
be nothing distinctive about it as a Christian camp—e.g., everyone
speaking English, singing popular evangelical songs, and listening to
dynamic preaching, as would be the case at any charismatic gathering1—
except for one striking exception. Almost all the participants were of
Indian descent, and more specifically of Malayalee Indian descent.
It was indeed surprising to see some 500 ethnically Indian young
people assembled in a majority-white Oklahoma town; however, such a
sight represents the racially diverse nature of American Christianity.
Simultaneously, this gathering, being under the banner of Inter-
Collegiate Prayer Fellowship (a Kerala-based Pentecostal para-church
organization), points to the importance of mapping the cultural and
religious nature of Kerala Pentecostalism in America.
Research Interests:
Missions served as a primary reason for the founding of the American Assemblies of God (AG). When the first General Council gathered for business on Monday, April 6, 1914, all delegates knew the primary discussion points. The primary... more
Missions served as a primary reason for the founding of the
American Assemblies of God (AG). When the first General Council
gathered for business on Monday, April 6, 1914, all delegates knew the
primary discussion points. The primary reasons for meeting had been
listed in the December 1913 issue of Word and Witness: (1) establishing
unity in the faith, (2) discussing the work, both at home and abroad, (3)
gaining a better understanding of and methods for doing foreign mission
work, (4) legalizing the work, and (5) providing for training of future
leaders.2
A subsequent council meeting later that same year at the Stone
Church in Chicago, Illinois, reaffirmed the AG priority for world
evangelization. The commitment to the “greatest evangelism the world
has ever seen” was exemplified by statements from early leaders of the
movement. J. Roswell Flower in his missionary treasurer report in 1920
said, “We have a distinctive mission in the world. . . . An apostolic
ministry in apostolic power and fullness is the aim of our Pentecostal
missionaries.”3 In 1923, John Welch stated: “The General Council of the
Assemblies of God was never meant to be an institution; it is just a
missionary agency.
American Assemblies of God (AG). When the first General Council
gathered for business on Monday, April 6, 1914, all delegates knew the
primary discussion points. The primary reasons for meeting had been
listed in the December 1913 issue of Word and Witness: (1) establishing
unity in the faith, (2) discussing the work, both at home and abroad, (3)
gaining a better understanding of and methods for doing foreign mission
work, (4) legalizing the work, and (5) providing for training of future
leaders.2
A subsequent council meeting later that same year at the Stone
Church in Chicago, Illinois, reaffirmed the AG priority for world
evangelization. The commitment to the “greatest evangelism the world
has ever seen” was exemplified by statements from early leaders of the
movement. J. Roswell Flower in his missionary treasurer report in 1920
said, “We have a distinctive mission in the world. . . . An apostolic
ministry in apostolic power and fullness is the aim of our Pentecostal
missionaries.”3 In 1923, John Welch stated: “The General Council of the
Assemblies of God was never meant to be an institution; it is just a
missionary agency.
Research Interests:
Since the inception of Pentecostalism in the early 1900s, it has witnessed phenomenal growth across the globe and has spread in all directions like wildfire. The precise pattern of its global spread might be difficult to trace (though not... more
Since the inception of Pentecostalism in the early 1900s, it has
witnessed phenomenal growth across the globe and has spread in all
directions like wildfire. The precise pattern of its global spread might be
difficult to trace (though not impossible!), but we can enumerate several
vital factors responsible for its growth. Besides their missionary zeal, the
operation of charismatic gifts among Pentecostals, and their
eschatological orientation and quest to experience God through the Holy
Spirit, the revelation of the Scripture they gained has played a very
significant role in their story. In the movement’s history, Pentecostal
interpreters embraced a spectrum of interpretive approaches, spanning
from the literal reading of the text to the current postmodern tools of
hermeneutical engagement. Pentecostal hermeneutics has much to
contribute to the broader academic fraternity in its ongoing discussion,
but it is not free from its textual interpretation and self-articulation
struggles. While Pentecostal interpretive praxis is potent to award a free
hand to an interpreter to read into the text with one's unique spiritual
experiences, scholars in practice have cautiously defined the scope and
limits of its interpretive practice.
witnessed phenomenal growth across the globe and has spread in all
directions like wildfire. The precise pattern of its global spread might be
difficult to trace (though not impossible!), but we can enumerate several
vital factors responsible for its growth. Besides their missionary zeal, the
operation of charismatic gifts among Pentecostals, and their
eschatological orientation and quest to experience God through the Holy
Spirit, the revelation of the Scripture they gained has played a very
significant role in their story. In the movement’s history, Pentecostal
interpreters embraced a spectrum of interpretive approaches, spanning
from the literal reading of the text to the current postmodern tools of
hermeneutical engagement. Pentecostal hermeneutics has much to
contribute to the broader academic fraternity in its ongoing discussion,
but it is not free from its textual interpretation and self-articulation
struggles. While Pentecostal interpretive praxis is potent to award a free
hand to an interpreter to read into the text with one's unique spiritual
experiences, scholars in practice have cautiously defined the scope and
limits of its interpretive practice.
Research Interests:
In the book of Isaiah, the theme of Yahweh’s x:Wr is featured most prominently in chapter 11, where the term x:Wr appears four times (v. 2). While the charismatic role of Yahweh’s spirit in Isaiah 11 has captured much attention, its... more
In the book of Isaiah, the theme of Yahweh’s x:Wr is featured most
prominently in chapter 11, where the term x:Wr appears four times (v. 2).
While the charismatic role of Yahweh’s spirit in Isaiah 11 has captured
much attention, its non-charismatic role deserves further exploration.2
Thus, by employing syntactic, semantic, and pragmatic analyses,
this essay will investigate how Yahweh’s spirit in 11:1-5 not only
empowers the recipient for Yahweh’s given task (charismatic), but also makes him to delight in the fear of Yahweh (non-charismatic).3 That
reverential fear is the essential virtue of a just ruler and the foundation
of Israelite wisdom, so that the recipient’s attitude, thoughts, and
behavior may be fully congruent with Yahweh’s intention. In the
following, we will examine the role of Yahweh’s spirit in Isaiah 11:1-5
within its co-texts
prominently in chapter 11, where the term x:Wr appears four times (v. 2).
While the charismatic role of Yahweh’s spirit in Isaiah 11 has captured
much attention, its non-charismatic role deserves further exploration.2
Thus, by employing syntactic, semantic, and pragmatic analyses,
this essay will investigate how Yahweh’s spirit in 11:1-5 not only
empowers the recipient for Yahweh’s given task (charismatic), but also makes him to delight in the fear of Yahweh (non-charismatic).3 That
reverential fear is the essential virtue of a just ruler and the foundation
of Israelite wisdom, so that the recipient’s attitude, thoughts, and
behavior may be fully congruent with Yahweh’s intention. In the
following, we will examine the role of Yahweh’s spirit in Isaiah 11:1-5
within its co-texts
Research Interests:
Studies on Spirit-Empowered Leadership (SEL) are still in their early stages. Although leadership plays a significant role in the growth and globalization of the Pentecostal/Charismatic Movement (P/CM), a comprehensive model for SEL has... more
Studies on Spirit-Empowered Leadership (SEL) are still in their
early stages. Although leadership plays a significant role in the growth
and globalization of the Pentecostal/Charismatic Movement (P/CM), a
comprehensive model for SEL has yet to be developed by those in the
academic ranks of the tradition.1 Daniel Isgrigg’s literature review on
SEL reveals a “discernable gap in defining the nature of SEL.”2
Most studies on SEL tend to be non-empirical; also, most fit a North
American context. For instance, Timothy Geoffrion’s The Spirit-Led
Leader focuses on spiritual development by offering principles and
practices to cultivate spirit-oriented leadership.3 Myles Munroe’s The
Spirit of Leadership proposes the attitudes of effective leaders in a
pragmatic and pastoral manner.4 Other works follow the same trend of
being written for pastors and/or those in pastoral ministry. Together with
scholarly studies on SEL, like Truls Akerlund’s A Phenomenology of
Pentecostal Leadership, John F. Carter’s article “Power and Authority
in Pentecostal Leadership,” and Wonsuk Ma’s “The Prophetic Servant:
The Ideology of Spirit-Empowered Leaders,” Isgrigg recommends
further exploration on individual leaders in the worldwide P/CM to help
develop a definite SEL model
early stages. Although leadership plays a significant role in the growth
and globalization of the Pentecostal/Charismatic Movement (P/CM), a
comprehensive model for SEL has yet to be developed by those in the
academic ranks of the tradition.1 Daniel Isgrigg’s literature review on
SEL reveals a “discernable gap in defining the nature of SEL.”2
Most studies on SEL tend to be non-empirical; also, most fit a North
American context. For instance, Timothy Geoffrion’s The Spirit-Led
Leader focuses on spiritual development by offering principles and
practices to cultivate spirit-oriented leadership.3 Myles Munroe’s The
Spirit of Leadership proposes the attitudes of effective leaders in a
pragmatic and pastoral manner.4 Other works follow the same trend of
being written for pastors and/or those in pastoral ministry. Together with
scholarly studies on SEL, like Truls Akerlund’s A Phenomenology of
Pentecostal Leadership, John F. Carter’s article “Power and Authority
in Pentecostal Leadership,” and Wonsuk Ma’s “The Prophetic Servant:
The Ideology of Spirit-Empowered Leaders,” Isgrigg recommends
further exploration on individual leaders in the worldwide P/CM to help
develop a definite SEL model
Research Interests:
L. William Oliverio, Jr., associate professor of public theology at Northwest University, Kirkland, Washington, and co-editor of Pneuma: The Journal of the Society for Pentecostal Studies, has, over the last decade, established himself as... more
L. William Oliverio, Jr., associate professor of public theology at
Northwest University, Kirkland, Washington, and co-editor of Pneuma:
The Journal of the Society for Pentecostal Studies, has, over the last
decade, established himself as one of the more important voices in
ongoing discourse regarding Pentecostal hermeneutics. This volume is a
compilation of twelve essays previously published in 2009–2020, which
have here been lightly revised for this project (ix–x). These essays build
upon and advance the hermeneutical project begun in Oliverio’s
published PhD dissertation, Theological Hermeneutics in the Classical
Pentecostal Tradition: A Typological Account (Leiden: Brill, 2012),
completed at Marquette University in 2009. Much like the earlier
monograph, the present set of essays represents focused and deeply
thoughtful philosophical-theological engagement with its subject matter.
Northwest University, Kirkland, Washington, and co-editor of Pneuma:
The Journal of the Society for Pentecostal Studies, has, over the last
decade, established himself as one of the more important voices in
ongoing discourse regarding Pentecostal hermeneutics. This volume is a
compilation of twelve essays previously published in 2009–2020, which
have here been lightly revised for this project (ix–x). These essays build
upon and advance the hermeneutical project begun in Oliverio’s
published PhD dissertation, Theological Hermeneutics in the Classical
Pentecostal Tradition: A Typological Account (Leiden: Brill, 2012),
completed at Marquette University in 2009. Much like the earlier
monograph, the present set of essays represents focused and deeply
thoughtful philosophical-theological engagement with its subject matter.
Research Interests:
Pentecostal mission is fueled by Pentecostal eschatology.2 The conviction that Spirit baptism and subsequent ongoing empowerment of the Spirit is for the purpose of mission propels Pentecostals into crossing all kinds of barriers... more
Pentecostal mission is fueled by Pentecostal eschatology.2 The
conviction that Spirit baptism and subsequent ongoing empowerment of
the Spirit is for the purpose of mission propels Pentecostals into crossing
all kinds of barriers including national, economic, socio-political, and
language.3 The Pentecostal understanding of Christ as the soon-coming
King 4 propels this eschatological urgency to fulfill the Great
Commission. This article will survey how Spirit-empowered
communities in the Global South are living out strategies to complete the
remaining tasks of the Great Commission. Recently published volumes
stemming from Empowered21’s Scholars’ Consultations will serve as
the primary resource for this article as they represent current research in
this area.5 Other sources include seminal works on the theme of Spiritempowered
mission and social action, including Mission in the Spirit by
Ma and Ma, and Global Pentecostalism by Miller and Yamamori.
conviction that Spirit baptism and subsequent ongoing empowerment of
the Spirit is for the purpose of mission propels Pentecostals into crossing
all kinds of barriers including national, economic, socio-political, and
language.3 The Pentecostal understanding of Christ as the soon-coming
King 4 propels this eschatological urgency to fulfill the Great
Commission. This article will survey how Spirit-empowered
communities in the Global South are living out strategies to complete the
remaining tasks of the Great Commission. Recently published volumes
stemming from Empowered21’s Scholars’ Consultations will serve as
the primary resource for this article as they represent current research in
this area.5 Other sources include seminal works on the theme of Spiritempowered
mission and social action, including Mission in the Spirit by
Ma and Ma, and Global Pentecostalism by Miller and Yamamori.
Research Interests:
Theology and Empowerment
An Indonesian Christian businessman was relating his feelings towards the majority Muslim population in Indonesia. As the owner of a small factory, he had done his best to show the love of Jesus to his Muslim employees by granting sick... more
An Indonesian Christian businessman was relating his feelings
towards the majority Muslim population in Indonesia. As the owner of a
small factory, he had done his best to show the love of Jesus to his
Muslim employees by granting sick leave, loaning money for
emergencies, obeying labor laws, and genuinely caring for his workers.
In return, they took advantage of him, stole from him, lied to him, and
generally made the factory a battleground. “I know I am supposed to love
them,” he said, “but honestly, I just can’t.”
towards the majority Muslim population in Indonesia. As the owner of a
small factory, he had done his best to show the love of Jesus to his
Muslim employees by granting sick leave, loaning money for
emergencies, obeying labor laws, and genuinely caring for his workers.
In return, they took advantage of him, stole from him, lied to him, and
generally made the factory a battleground. “I know I am supposed to love
them,” he said, “but honestly, I just can’t.”
Research Interests:
With over 94 percent of its people adhering to Buddhism,1 Thailand perceives itself as a custodian of the Theravada Buddhist tradition. Whether in rural life or urban life, the grip of Buddhism is clearly visible. Visitors will be... more
With over 94 percent of its people adhering to Buddhism,1 Thailand
perceives itself as a custodian of the Theravada Buddhist tradition.
Whether in rural life or urban life, the grip of Buddhism is clearly visible.
Visitors will be awestruck with the nation’s 30,000 temples; 200,000
Buddhist monks making daily rounds; millions of ‘spirit houses,’
popular shrines, and meditation centers, plus ubiquitous Buddhist
iconography. On the other hand, Thai Christians number only 490,000
or roughly 0.75 percent of the population.2 This comparatively small
number of adherents coupled with just a 4 percent Christian conversion
growth in Thailand 3 challenge Thai Christian denominations and
churches to reflect on their current educational institutions and
ministerial training.
perceives itself as a custodian of the Theravada Buddhist tradition.
Whether in rural life or urban life, the grip of Buddhism is clearly visible.
Visitors will be awestruck with the nation’s 30,000 temples; 200,000
Buddhist monks making daily rounds; millions of ‘spirit houses,’
popular shrines, and meditation centers, plus ubiquitous Buddhist
iconography. On the other hand, Thai Christians number only 490,000
or roughly 0.75 percent of the population.2 This comparatively small
number of adherents coupled with just a 4 percent Christian conversion
growth in Thailand 3 challenge Thai Christian denominations and
churches to reflect on their current educational institutions and
ministerial training.
Research Interests:
Megachurches attract congregants because they offer a strong deposit of spiritual capital and other capital that contribute to the overall well-being and happiness of an individual, organization, and perhaps even a nation. If spiritual... more
Megachurches attract congregants because they offer a strong
deposit of spiritual capital and other capital that contribute to the overall
well-being and happiness of an individual, organization, and perhaps
even a nation. If spiritual capital can be defined as "the power, influence,
and dispositions created by a person or an organization's spiritual belief,
knowledge, and practice" (Palmer and Wong 2013, 8), how do megachurches
generate spiritual capital for their congregants? What attracts
and predetermines vibrant, healthy, and growing Megachurches in the
Philippines? While there have been increasing studies on spiritual capital,
very few studies have been undertaken about the nature of the spiritual
capital within mega-churches.
deposit of spiritual capital and other capital that contribute to the overall
well-being and happiness of an individual, organization, and perhaps
even a nation. If spiritual capital can be defined as "the power, influence,
and dispositions created by a person or an organization's spiritual belief,
knowledge, and practice" (Palmer and Wong 2013, 8), how do megachurches
generate spiritual capital for their congregants? What attracts
and predetermines vibrant, healthy, and growing Megachurches in the
Philippines? While there have been increasing studies on spiritual capital,
very few studies have been undertaken about the nature of the spiritual
capital within mega-churches.
Research Interests:
In the 1970s, world Pentecostalism began producing an ecumenically recognized scholarship guild focusing on the movement’s historiography and biblical studies to argue its beliefs about Spirit baptism and glossolalia. Yet at that time,... more
In the 1970s, world Pentecostalism began producing an ecumenically
recognized scholarship guild focusing on the movement’s historiography
and biblical studies to argue its beliefs about Spirit baptism and
glossolalia. Yet at that time, Pentecostal scholarship ‘father’ Walter
Hollenweger2 posited a thesis which history has proved true—that the
most important contribution of Pentecostalism to world Christianity lies
not in any theological stress, such as pneumatology, but in its oral
liturgy.3 However, only within the past decade have Pentecostal studies
embarked on a notable liturgical turn focusing on the tradition’s
liturgical life and generating a growing corpus of liturgical theologies.
Unfortunately, there seems to be no published work assessing this
production.
recognized scholarship guild focusing on the movement’s historiography
and biblical studies to argue its beliefs about Spirit baptism and
glossolalia. Yet at that time, Pentecostal scholarship ‘father’ Walter
Hollenweger2 posited a thesis which history has proved true—that the
most important contribution of Pentecostalism to world Christianity lies
not in any theological stress, such as pneumatology, but in its oral
liturgy.3 However, only within the past decade have Pentecostal studies
embarked on a notable liturgical turn focusing on the tradition’s
liturgical life and generating a growing corpus of liturgical theologies.
Unfortunately, there seems to be no published work assessing this
production.
Research Interests:
In this edition, we will take a broad, up-to-date look at the mission of the Church in Asia and beyond as it relates to worship, care for its members, ministerial training and engagement, and ministry to the world. The complexity of... more
In this edition, we will take a broad, up-to-date look at the mission of the Church in Asia and beyond as it relates to worship, care for its members, ministerial training and engagement, and ministry to the world. The complexity of encountering our swiftly changing world with the timeless claims of Jesus Christ is reflected in the fact that Christianity is more global than it has ever been. This then requires engagement with a multitude of other cultures, global and local religions, and a host of other matters, including the rapid, technology-driven changes impacting our Global Village. Monte Lee Rice leads this edition with a discussion on Pentecostal worship, with a slightly different twist on a theology of one of Pentecostalism's traditionally strong foci, the altar. Noting Pentecostalism's tendency to focus more on doing than reflecting, he notes that little has been done to develop a theology of the altar. Rice's twist here is to see the altar call as a "foundational liturgical rite," a description that would likely have been frowned upon by early Pentecostals, but Rice makes a good case for his point of view. He posits the altar call in the Azusa Street Revival's salvation theology discourse as not only "effecting charismatic experience, but also fostering social inclusiveness" in responding to God together. He goes on to argue that at the altar, believers offer themselves as a sacrifice to God for use in his Kingdom to bring his hope to a hurting world. In doing so, he contends, "we discharge the priestly work (leitourgia) of invoking Holy Spirit outpouring on our offerings of thanksgiving to Christ, who commissions us for God's saving purpose." Jemon Subang's article brings into focus the mission of the church as a corporate body, seeking to edify and build up its members. The specific issue for Subang is the controversy over whether churches should continue online services in the post-pandemic era. While there are some undeniable advantages to online worship, such as ministering to those who are ill and unable to come or those who have never heard the gospel or for some other reason would not consider attending a church, there are also some significant drawbacks. This is what Subang
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Singapore is a small island city-state. With an area of approximately 72.1 kilometers and a population of about 5.7 million people, it serves a vibrant melting pot of cultures, languages, and religions. Despite its small size, Singapore... more
Singapore is a small island city-state. With an area of approximately 72.1 kilometers and a population of about 5.7 million people, it serves a vibrant melting pot of cultures, languages, and religions. Despite its small size, Singapore has made a global mark as a financial, economic, and technological hub. Because of its strategic location along major trade routes, nestled at the crossroads of Southeast Asia, Singapore began as a trading port. Over the years, its dynamic governance and pro-business policies have fueled remarkable economic growth. The nation's population comprises a diverse mix of ethnic groups-Chinese, Malay, Indian, and other backgrounds, with the Chinese as the clear majority. Not only is Singapore multi-ethnic, it is also multireligious. The major religions are Buddhism, Christianity, Islam, Hinduism, and Taoism. 1 According to the 2020 "Census of Population" report from Singapore's Department of Statistics, Christians make up 18.9 percent of the country's population. Among the Chinese religions, Buddhism holds 31.1 percent while Taoism stands at 8.8 percent. 2 Ingrained at the core of all these Chinese religions is the practice of ancestor worship. To many Chinese, it is easier to give up the worship of their pantheon of gods than it is to forego ancestor rites. To turn away from ancestor worship is to face the consequence of being ostracized from the family and the community. With this tight hold on the Chinese
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Pentecostal Praxis in Southeast Asia Pentecostals in Asia are well known as ministry practitioners. In this edition, our focus reflects that ethos in Southeast Asia. Jenny Siow leads off this edition by reflecting on a Christian response... more
Pentecostal Praxis in Southeast Asia Pentecostals in Asia are well known as ministry practitioners. In this edition, our focus reflects that ethos in Southeast Asia. Jenny Siow leads off this edition by reflecting on a Christian response to Taoist funerary rites among the Chinese in the multi-cultural and religious context of her native Singapore. She contends that these rites and, more to the point, the value of the filial piety that stands behind them, are a major stumbling block to the Chinese coming to Christ. Her goal, focusing more on the anthropological issues than the theological ones, aims to help Christians come to an understanding of the various beliefs and values underlying Chinese funeral rites so that they can meaningfully express the value of filial piety and respect within their Christian faith. Ngo Lam Khai, who hails from Myanmar, writes on the church's response to one of the hundreds of festivals in his country, the Taungbyone Nat Festival, which is dedicated to two of the thirty-seven nat spirits there. He begins by describing the mythological history of the festival, as well as the details of the festival itself. Then he proceeds to delineate the theological issues involved. Finally, following Hiebert's well-known model of critical contextualization, he outlines what parts of the festival may be acceptable to followers of Christ and which must be changed or discontinued. Lew Belcourt then takes a look at the ziarah kubur rite among Javanese Folk Muslims in Indonesia. This rite involves visiting places where supernatural power is believed to be found in order to seek a blessing. Rooted in the ziyara (visitation) concept found in the hadiths of formal Islam, this rite has been contextualized in the animistic traditions of the Javanese. Belcourt then asks whether a critical contextualization of this rite "may result in a bridge for Javanese Muslims to encounter the God of the Bible, rather than the spirits of the dead, as the true source of blessing." In other words, can an anthropocentric rite like this be transformed into something that is theocentric, allowing the people of Indonesia to be authentically both Christian and part of their own culture? Josiah Ang then takes us to a growing trend, at least in Singapore, his homeland, of expressing prophecy through the arts. His purpose