Abstract The Pentecost narrative in the Book of Acts explicitly identifies children as full recipients of and active participants in the work of the Holy Spirit in the world. This article presents a theological argument for and assessment of the Spirit inspired witness of children to and in God’s renewal work in the world. The article uses the five elements of a Pentecostal worldview that James K.A. Smith describes in his book Thinking in Tongues as an organizing framework. The article is divided into two parts. Part one, grounded in research, studies and observations in the field of children’s spirituality, describes how children may reveal and clarify the renewal work of the Spirit according to Smith’s five categories. Part two offers some practical ideas for parents, leaders, churches and spiritual caregivers to receive and nurture the Spirit-led imagination and practices of children in relation to each of the five categories.
Abstract This article examines contemporary glossolalic practice within Ghanaian Pentecostalism through the lens of Pauline pneumatology. While glossolalia remains a central marker of Pentecostal identity, its public use in some contexts appears increasingly detached from the apostolic principles governing charismatic gifts in 1 Corinthians 12–14. Drawing on Pauline exegesis, ritual theory, and sociological analysis, the study proposes the concept of tonguelutation to describe the performative deployment of uninterpreted tongues within public discourse as a marker of charismatic authority. The article further introduces the notion of Pneumatic Capital to illuminate how glossolalia can function symbolically within ecclesial structures of recognition and influence. In response, the study retrieves the Pauline framework of agapē , oikodomē , and taxis as a normative paradigm for discerning charismatic praxis. By re-centring glossolalia within this theological horizon, the article contributes to ongoing Pentecostal reflection on the relationship between charismatic experience, ecclesial order, and communal edification.
Abstract Theologically, the Church, which is in the world in the interim of the last-days, is commanded to be actively waiting and preparing for the promised Parousia of Jesus. The Church, in Nigeria and elsewhere on the globe, is living in the end-times, witnessing the biblically presaged birth-pangs of the last-days. It is a theological concern how the Church, that is in the world, would live in preparedness, so that the promised Parousia of Jesus will not overtake them unawares. Using the redaction method of biblical criticism, this study explores 1 Thessalonians 5.1-11, indicates the ways the church in Nigeria is becoming increasingly indifferent to their faith in Jesus in this end-time, and hermeneutically proffers how the Church in Nigeria is to be militantly living righteously as the global Church is waiting in the eschatological interim for the promised Parousia of Jesus.
The concept of contextual theology has become increasingly common but nevertheless continues to be controversial for many Pentecostals. This article suggests that misunderstanding and misuse may be, at least in part, responsible for persistent reticence. Accordingly, it elucidates the importance of beginning commitments when approaching the topic, describes the terms and concepts involved, and their various implications, with specific attention to biblical, theological, and historical trajectories. Next, it specifically explores possible parameters for a Pentecostal approach to doing contextual theology, and offers a historical-theological case study for clarification. This primarily reflective piece concludes with constructive suggestions for Pentecostal theology’s utilization of the contextual construct.
This article examines the calculation of the number of the beast in Rev. 13.18, arguing that its persistent ambiguity across interpretive history is an intended affect. Through the lens of Affect Theory, this article proposes that the text evokes feelings of uncertainty and frustration, driving the continuous act of discernment. Building on this, the essay constructs a framework for a Pentecostal affective hermeneutic, grounded in a non-dualistic, experiential worldview that aligns with Pentecostal spirituality’s integration of affections, belief, and practices.
Iris Murdoch and Emmanuel Lévinas contributed significantly to the concept of the ethics of responsibility. Murdoch emphasizes the internal aspect of the human self that attracts individuals to be responsible, which manifests as a response to the Other with the practice of unselfing and attention. Meanwhile, Lévinas focuses on the external aspect of the human self, particularly the vulnerable faces of the Other that call upon individuals to take responsibility. In this article, the author will analyze the internal and external dimensions of Murdoch’s and Lévinas’ ethics of responsibility in conjunction with Amos Yong’s anthropology and pneumatology. The author aims to explore how this philosophical and theological approach can contribute towards developing a spirituality of responsibility, one characterized by relationality to oneself and others and guided by the discernment of the Spirit.
This article explores how West African neo-Pentecostalism redefines death and Christian hope through the performative declaration ‘I shall not die’. It argues that this theology turns mortality into a spiritual anomaly to be conquered through faith declarations, warfare, and prophetic intervention. The study draws on the sermons and writings by Charles Agyinasare, Nicholas Duncan-Williams, and Joshua Selman to show how neo-Pentecostal leaders elevate longevity as the key proof of divine favour while sidelining the historic hope of resurrection. It situates this theology within African fears of untimely death and the prosperity gospel’s emphasis on human control through faith-filled words. The article critiques its theological imbalance and pastoral consequences and proposes a Christocentric alternative grounded in inaugurated eschatology. This alternative affirms African concerns about premature death but redirects hope toward the transforming power of Christ’s cross and resurrection rather than the pursuit of extended biological life.
Sin, while often addressed at some level in most Pentecostal theologies – especially within Classical Pentecostalism – is often done so through a relatively nuanced approach. Meaning that, while light is shed upon the doctrine of sin, it is through a colored lens, one that has been predetermined by the nature of the primary topic under examination. The author hopes to initiate some remedy to this deficit by providing a more comprehensive look at the doctrine of sin, in and of itself, while simultaneously notating how Pentecostal soteriology, as a whole, might be benefited by such an endeavor. Utilizing a theological framework, borrowed from the work of Steve Land, this article seeks to investigate sin through the three-fold architectonic of understanding sin primarily as an objective, dispositional, and relational reality.
Intrinsic to Western culture is the preconscious embrace of a Platonic dualism that bifurcates human life into two dimensions: the physical and the spiritual. Although pervasive in Western culture, this Greek dualism contrasts with the Hebraic anthropology of the Bible, which espouses a Spirit-animated and holistic integration of the physical and spiritual. This article presupposes that a fully integrated union of the physical and spiritual is the biblical anthropology of human life. Furthermore, only this integrated living provides a coherent Christian faith when viewed through the lens of Western culture. This article will establish a biblical anthropology of a Spirit-animated, integrated human life on a biblical and theological foundation, with the hope that a contemporary movement toward integration and Gospel coherence will result through individual Christians and the collective Christian Church proclaiming the ministry of full reconciliation in Christ to the world.
Iris Murdoch and Emmanuel L & eacute;vinas contributed significantly to the concept of the ethics of responsibility. Murdoch emphasizes the internal aspect of the human self that attracts individuals to be responsible, which manifests as a response to the Other with the practice of unselfing and attention. Meanwhile, L & eacute;vinas focuses on the external aspect of the human self, particularly the vulnerable faces of the Other that call upon individuals to take responsibility. In this article, the author will analyze the internal and external dimensions of Murdoch's and L & eacute;vinas' ethics of responsibility in conjunction with Amos Yong's anthropology and pneumatology. The author aims to explore how this philosophical and theological approach can contribute towards developing a spirituality of responsibility, one characterized by relationality to oneself and others and guided by the discernment of the Spirit.
Intrinsic to Western culture is the preconscious embrace of a Platonic dualism that bifurcates human life into two dimensions: the physical and the spiritual. Although pervasive in Western culture, this Greek dualism contrasts with the Hebraic anthropology of the Bible, which espouses a Spirit-animated and holistic integration of the physical and spiritual. This article presupposes that a fully integrated union of the physical and spiritual is the biblical anthropology of human life. Furthermore, only this integrated living provides a coherent Christian faith when viewed through the lens of Western culture. This article will establish a biblical anthropology of a Spiritanimated, integrated human life on a biblical and theological foundation, with the hope that a contemporary movement toward integration and Gospel coherence will result through individual Christians and the collective Christian Church proclaiming the ministry of full reconciliation in Christ to the world.
The concept of contextual theology has become increasingly common but nevertheless continues to be controversial for many Pentecostals. This article suggests that misunderstanding and misuse may be, at least in part, responsible for persistent reticence. Accordingly, it elucidates the importance of beginning commitments when approaching the topic, describes the terms and concepts involved, and their various implications, with specific attention to biblical, theological, and historical trajectories. Next, it specifically explores possible parameters for a Pentecostal approach to doing contextual theology, and offers a historical-theological case study for clarification. This primarily reflective piece concludes with constructive suggestions for Pentecostal theology's utilization of the contextual construct.
Sin, while often addressed at some level in most Pentecostal theologies-especially within Classical Pentecostalism-is often done so through a relatively nuanced approach. Meaning that, while light is shed upon the doctrine of sin, it is through a colored lens, one that has been predetermined by the nature of the primary topic under examination. The author hopes to initiate some remedy to this deficit by providing a more comprehensive look at the doctrine of sin, in and of itself, while simultaneously notating how Pentecostal soteriology, as a whole, might be benefited by such an endeavor. Utilizing a theological framework, borrowed from the work of Steve Land, this article seeks to investigate sin through the three-fold architectonic of understanding sin primarily as an objective, dispositional, and relational reality.
This article explores how West African neo-Pentecostalism redefines death and Christian hope through the performative declaration 'I shall not die'. It argues that this theology turns mortality into a spiritual anomaly to be conquered through faith declarations, warfare, and prophetic intervention. The study draws on the sermons and writings by Charles Agyinasare, Nicholas Duncan-Williams, and Joshua Selman to show how neo-Pentecostal leaders elevate longevity as the key proof of divine favour while sidelining the historic hope of resurrection. It situates this theology within African fears of untimely death and the prosperity gospel's emphasis on human control through faith-filled words. The article critiques its theological imbalance and pastoral consequences and proposes a Christocentric alternative grounded in inaugurated eschatology. This alternative affirms African concerns about premature death but redirects hope toward the transforming power of Christ's cross and resurrection rather than the pursuit of extended biological life.
Pentecostal scholarship in the South African context has come a long way if contributions by early historians and biographers are anything to go by. The field is growing in the 21 st century, considering the interdisciplinary inputs made by the current Pentecostal scholars in South African public universities. However, the reviewed literature demonstrated that Pentecostal scholarship is underutilised in the South African theological studies context. This article looked at how the contribution of Pentecostal scholarship to theological studies can be enhanced using the theoretical framework of pneumatological imagination. This framework is basically used to outline a Spirit-inspired scholarship. The background of the Pentecostal scholarship in the South African context was conducted to identify the research gaps. The pneumatological imagination was outlined and applied to Pentecostal scholarship. The main objective was to demonstrate the value of a pneumatological Pentecostal scholarship to theological studies in the present and its potential for the future.
This article examines the calculation of the number of the beast in Rev. 13.18, arguing that its persistent ambiguity across interpretive history is an intended affect. Through the lens of Affect Theory, this article proposes that the text evokes feelings of uncertainty and frustration, driving the continuous act of discernment. Building on this, the essay constructs a framework for a Pentecostal affective hermeneutic, grounded in a non-dualistic, experiential worldview that aligns with Pentecostal spirituality's integration of affections, belief, and practices.
The letter of James’s structure, sources, thought, and frequent ambiguities present difficulties for interpreters. James 4.5 is difficult, first with respect to the referent of the citation and second with respect to the actual meaning of the statement. In an argument contrasting relationship with God and relationship with ‘the world’, James includes a saying he attributes to ‘Scripture’ about the envy or jealousy either or God or of ‘the S/spirit’ (πνεῦμα) which God ‘has made to dwell in us’. This saying supports James’s exhortations to humility and unity. Beyond its linguistic ambiguities, there is no consensus as to whose ‘S/spirit’ is in view, and if it is not the Holy Spirit, James joins only three other NT texts without reference to the Spirit. The first part of this article will explore the meaning of Jas 4.5 and its role in the broader argument of James 3.13–4.10. This exploration leads to the conclusion that it is unlikely that James refers to the Holy Spirit. The second part of this article will explore the possibility of a Pentecostal reading of James even without a direct mention of the Holy Spirit, thereby further developing contemporary Pentecostal hermeneutics.
There should be no separation between the church and theological education. They should act together for global missionary efforts. Many of the church’s young have deserted it, its leaders and administrators have behaved as secular agents of God, and the Gospel has ceased to be preached as a result of a reduction in missionary work. In what ways does the church’s understanding and application of theology and education contribute to the fulfillment of its role as God’s servant? Using descriptive quantitative methods, twenty-four individuals specializing in missiology, who work in Charismatic, Pentecostal, and Protestant churches, are interviewed. First, there were missionary service activities in Protestant (62.5%), Pentecostal (75%), and Charismatic churches (37.5%). Difficulties in carrying out missionary were identified: 20.8% of respondents lack an introduction and understanding of missionary services, 16.7% of respondents lack mission personnel, and 12.5% of respondents lack missionary funding. Second, benefits of the collaboration of the Theological College and the church in facing the difficulties of missionary service were named: missionary church and theological education increased the performance of the servant of God as a mission strategy developer, and theological and church education helped develop mission learning. This research contributes to strategies for improvement in missiology.
The article discusses the idea of embodiment within Pentecostal theology and spirituality through an Eastern European perspective. It highlights the Pentecostal understanding of embodiment in terms of discipleship on the journey of one’s personal and communal Christoformation. In light of this assertion, the article discusses the event of the Incarnation as being paradigmatic for the Christian life of discipleship, looking into the enfleshment of the eternal Word in the Last Adam, revealing him as the telos of humanity and the rest of creation. It proceeds with reflections on the event of Pentecost and the Church as the body of Christ, and on the human and communal ecclesial body in worship. The text concludes with discussing the hallowed, sanctified body as an embodiment of the divine love and unconditional hospitality in the midst of the present world.
Luke 4.1 states that after Jesus’ baptism, he ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ (was led by the Spirit in the wilderness). This statement has a clear intertextual connection to the prophet Ezekiel, who is the only figure from the lxx that is led (ἄγω) by the Spirit of God (lxx Ezek. 8.3; 11.1, 24; 37.1; 43.5). In the book of Ezekiel, Ezekiel is animated by the creator Spirit in visions of God, with the Spirit leading Ezekiel to certain geographic locations, guiding Ezekiel through these visions, and even giving prophetic words to Ezekiel. Therefore, the author here argues that being led by the Spirit of God involves being animated by the creator Spirit, with this animation involving geographical movements, and so, Jesus is animated by the creator Spirit into the wilderness.
